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Columbia  ©niUf  m'tp 
mtI)eCitpof3^mgork 

THE   LIBRARIES 


Bequest  of 

Frederic  Bancroft 

1860-1945 


HISTORY 


OF 


Methodism  in  Arkansas 


BY  HORACE  JEWELL. 


little  rock,  ark.: 

Printed  and  Bound  bv  Press  Printing  Company., 

1892. 


CONTENTS, 


Chapter  I 1-4 

The  Methodism  of  Arkansas.  The  Type  of 
Preachers.  The  Difficulties.  Similar  to  the 
Older  States.  Agreeable  Coincidence.  The 
Original  Territor/.  Methodist  Organizations  in 
the  State.  History  of  the  Church  a  Part  of 
the  History  of  the  State. 

Chapter  II 5-9 

The  Geography  of  the  Country.     Character  of 

the  People.     A  Definition  of  Methodism.  v^ 

Chapter  III 10-18 

Origin  of  Methodism  John  Wesley.  At  Ox- 
ford. His  Conversion.  Organizationjof  Soci- 
eties.    Lay  Helpers. 

Chapter  IV 19-27 

Introduction  of  Methodism  in  America.  Robert 
Strawbridge.  Philip  Embury.  Capt.  Webb. 
Richard  Boardman.  Joseph  Pilmore.  First 
Annual  Conference.  Dr.  Coke.  The  Forma- 
tion of  Conferences.  Western  Conference. 
Earthquakes. 

Chapter  V 28-36 

Introduction  of  Methodism  in  Arkansas.  Wm. 
Patterson.  Kentucky  Colony.  John  Patterson. 
Helena.  Eli  Lindsay.  Spring  River.  First 
Circuit.     Wm.  Stephenson.     John  Henry. 

Chapter  VI 37-44 

Local  Preachers.  Alexander.  Maxwell.  Eli 
Lindsay.  Jacob  Shook.  Daniel  Propps. 
Henry's  Chapel.     Charles  Seay.      Dr.  Briggs. 


iv  CONTENTS. 

John  M.  Carr,     Joseph   Renfroe.     William  G. 
Guise.     G.  W.  Sorrells. 

Chapter  VII 45-59 

Arkansas  Admitted  as  a  Territory.  Gov.  Miller. 
Arkansas  Post.  Gazette.  Washington  Orr. 
Thomas  Tennant.  Isaac  Brookfield.  John 
Scripps.  Gilbert  Clark.  W.  W.  Redman. 
Rucker  Tanner.  District  Conference.  Green 
Orr.     Jesse  Haile. 

Chapter  VIII 60-79 

William  Stephenson.  John  Harris.  Thomas 
Tennant.  James  Lowery.  Henry  Stephen- 
son. John  Scripps.  Dennis  Wiley.  Thomas 
Johnson.  John  Kelly.  William  Sliores.  Ed- 
ward Perry.  Jerome  C,  Berryman.  Answer 
to  Prayer.  Uriel  Haw.  Nelson  R.  Bewley. 
George  W.  Bewley. 

Chapter  IX 80-96 

An  Increase  of  Laborers.  New  Fields  Opening. 
New  Districts.  Transfers.  Indian  Work. 
Burwell  Lee.  Conference  at  Cane  Hill.  Ar- 
kansas Church  Paper.  Church  Music.  Con- 
ference of  1835. 

Chapter  X  97-123 

Arkan.sas  Admitted  as  a  State.  The  Organiza- 
tion of  the  Arkansas  Conference.  Batesville. 
List  of  Members.  Statistics.  Transfers.  Rob- 
ert Gregory.  William  H.  Bump.  Jerome  B. 
Annis.  Peter  McGowan.  John  L.  Irwin.  A. 
W.Simmons.  John  B.  Denton.  Uriah  Whate- 
ley.  John  C.  Parker.  Jacob  Custer.  John 
M.  Steele.  Letters  from  Bishop  Andrew. 
Hiram  Geering.  Charles  T.  Ramsey.  Wil- 
liam Mulkey. 


CONTENTS.  V 

Chapter  XI 124-127 

An  Eventful  Period.  Admissions.  Transfers. 
John   J.    Roberts.     A.    S.   Bell.     J.   Wayland. 

C.  H.  Edwards.  J.  H.  Biggs.  G.  W.  Cot- 
tingham.  W.  H.  Goode.  S.  G.  Patterson. 
Great  Floods, 

Chapter  XII .  .  .' 128-137 

Division  of  the  Church.      A  Decline.      Slavery 
.  Agitation.     Bishop  Andrew.     Louisville  Con- 
vention.    Thomas  D.  Stroud.     Jacob  Shook. 

Chapter  XIII 138-143 

Wm.  Moores.  R.  H.  Carter.  G.  N.  Boyd.  J. 
J.  Crouch.  T.  Q.  C.  House.  Marcus  Manly. 
John  Revill.  John  S.  McCarver.  J.  D.  An- 
drews.     Wm.  B.   Mason.      Juba   Eastabrook. 

D.  L  G.  McKenzie.  Jerome  B.  Annis  Jordan 
Banks.  Geo.  A.  Dannelly.  Thomas  Hunt. 
A.  L.  P.  Green.  John  M.  Bradley.  A.  B. 
Winfield.     H.  O.  Perry.     Benton  Williams. 

Chapter  XIV  144-153 

Tulip  Ridge,  Bishop  Andrew.  Jesse  Griffin. 
Casting  Out  Devils.  James  E.  Caldwell.  W. 
J.  Scott.  C.  M.  McGuire.  Whipping  the 
Blacksmith.  Bishop  Early.  Bishop  Kava- 
naugh.  Division  of  the  Conference.  Bishop 
Pierce.  Winbourne.  Gaddie.  Eppes.  Crouzon. 
Travis.     Owen.     James  E.  Cobb, 

Chapter  XV 154-185 

Bishop  Kavanaugh.  A  Great  Sermon.  Dr. 
Henderson.  H.  Perry.  J.  W.  Owen.  J.  A. 
Stanley.  Simeon  Walker.  R.  C.  Atchley.  W. 
C.  Haislip.  James  E.  Cobb.  Ouachita  Con- 
ference. Arkansas  Conference  Transfers.  M. 
C.  Morris.     H.  M.  Granide.     Joseph  Andrews. 


VI  CONTENTS. 

Stephen  Carlisle.     Benjamin  Kellogg.     Jacob 
Whitesides. 

Chapter  XVI 186-191 

Conference  Sessions  of  1865.  Admissions  on 
Trial.  Thomas  Howard.  S.  G.  Colburn.  John 
H.  Riggin.  Geo.  Butler.  Transfers.  Obituary 
Notice.     Conference  Roll. 

Chapter  XVII 192-210 

General  Conference  of  1866.  New  Departure. 
Changes  Wrought  by  the  War.  Lay  Delega- 
tion. District  Conferences.  Election  of  Bish- 
ops Wightman,  Daggett,  McTyiere,  Marvin. 

Chapter  XVIII  . 211-272 

Review  of  Decade  1860-70.  Statistics  of  1860-70. 
Reminiscence.  Changed  Conditions.  General 
Conference  of  1870.  Bisliop  Keener.  Organ- 
ization of  White  River  Conference.  Lewis 
Garrett.  Julius  A.  Stanley.  Elijah  McNabb. 
Marcus  Manley.  Richard  P.  Davies.  Arthur 
Davis.  Isaac  Ebbert.  Letter  from  Bishop 
Wightman.     John  Harris. 

Chapter    XIX 273-296 

Eli  C.Jones.  George  A.  Schaeffer.  M.  J.  F.  Beas- 
ley.  William  P.  Laney.  Julius  Stanley.  Opti- 
mus  C.  Robinson.  James  A.  Anderson.  Alfred 
P.  Melton.  Elijah  Dickens.  Thomas  J.  Smith. 
Statistics  of  Conferences.  W.  J.  Dodson. 
Semi-Ccntennial.     The  Conferences. 

Chapter  XX 297-329 

Conferences  of  1887,  James  F,  Hall.  Augustus 
R.  Winfield.  Samuel  Parker.  Towns  and 
Cities.  Little  Rock.  Early  Settlement.  First 
Preaching.  List  of  Pasiors.  The  Ames- 
Stanton  Order.      Church  on  Spring  Street  and 


CONTENTS.  VII 

Winfield    Memorial.     Asbury    Chapel.     Lay- 
men.    Elect  Ladies.     Other  Methodists. 

Chapter  XXI , 330-357 

Monticello.  The  Churches.  Circuit  Preachers. 
Organized  as  a  Station.  List  of  Pastors. 
Mount  Pleasant  Circuit.  Prominent  Local 
Preachers.  Laymen.  Magnolia.  Introduction 
of  Methodism.  Lists  of  Pastors.  Adjacent 
Circuits.  Towns.  Batesville.  First  Settle- 
ment. Early  Days.  List  of  Pastors.  Type 
of  Inhabitants.  Quitman.  First  Settlers. 
The  College.  Adjacent  Charges.  Fayette- 
ville.  The  University.  The  Pastors.  The 
Type  of  People.  Arkadelphia.  The  First 
Settlers.  Mary  Dixon.  The  Colleges.  Wal- 
dron.     The  Fourch  LeFevre. 

Chapter  XXII 358-373 

History  of  Methodist  Schools.  Methodism  the 
Friend  of  Education.  Kingswood  -School. 
Cokesbury.  Mission  Schools.  Conference  of 
1844.  Ratcliffe,  Agent.  Washington  Semi- 
nary. Soulesbury.  Bluff  Spring.  Camden 
Female  College.  Quitman  College.  Wash- 
ington High  School.  Arkansas  Female  Col- 
lege. Altus  College.  Hendrix  College.  Gal- 
loway College.     Arkadelphia  College. 

Chapter  XXIII 374-379 

Other  Methodisms.  Protestant  Methodist  Church 
in  Arkansas.  M.  E.  Church.  African  Metho- 
dists. African  Zion  Church.  Colored  M.  E. 
Church. 

Chapter  XXIV 380-382 

Methodism  Among  the  Negroes.  The  Friend  of 
the  Negroes.     Wesley's  Visit  to  Charleston. 


Vlli  CONTENTS. 

Chapter  XXV 383-384 

Arkansas  Tribes.  Pierre  Francois  Charlevoix. 
The  Indian  Forms  of  Worship. 

Chapter  XXVI 385-395 

Methodism  Among  the  Indians.  Treatment  by 
the  Whites.  Old  French  Missions.  Presby- 
terian Mission.  Rev.  Cephas  Washburn. 
Original  Boundary.     Capers.     Removal  West. 

Chapter  XXVII 396-400 

Conclusion.  The  Annual  Conferences.  First 
Things  in  Arkansas. 

Appendix  A 401-410 

Conference  Sessions  from  1820  to  1840. 

Appendix   B , 4 11-419 

Conference  Roll  for  1891.  Date,  Place  of  Meet- 
ing and  President  of  Conferences  in  Arkansas 
from  Organization  Until  1891. 

Appendix    C 420-43 1 

A  List  of  Traveling  Preachers  from  1816  to  1886, 
with  the  Manner  of  Their  Disconnection  with 
the  Conference. 

Addenda 432-445 

An  Account  of  Bishop  Bascom,  Bishop  Capers, 
Bishop  Andrew. 


PREFACE. 

For  a  number  of  years  I  have  greatly  desired  to  see  a 
•well-written  history  of  Methodism  in  Arkansas,  and  sincerely 
hoped  that  some  one  thoroughly  qualified  for  the  work 
would  undertake  the  task.  In  1869,  the  Little  Rock  Annual 
Conference  passed  this  resolution  : 

"  Resolved,  That  the  Presiding  Elders  be,  and  are  hereby 
constituted,  a  Committee  on  the  History  of  Methodism  in 
Arkansas,  to  collect  items  of  interest  connected  therewith." 

If  anything  ever  came  of  this  action  of  the  Conference  I 
have  never  heard  of  it.  In  1878,  or  near  that  time,  the 
White  River  Conference  requested  Rev.  John  M.  Steele  to 
undertake  the  work  of  preparing  a  history  of  Methodism 
in  Arkansas.  He  immediately  began  the  collection  of  ma- 
terial for  the  work,  and  had  succeeded  in  collecting  much 
■valuable  information,  but  was  called  away  by  death  before  it 
was  completed.  It  was  left  in  such  condition  that  no  one 
else  could  properly  arrange  the  material  he  had  collected.  I 
have  undertaken  to  gather  up  the  material  that  has 
been  preserved  in  the  minutes  of  the  Annual  Conferences, 
in  District  and  Quarterly  Conference  records  ;  in  manuscripts 
written  by  some  of  our  old  pioneer  preachers,  in  articles 
written  for  our  Church  papers;  in  memoirs  of  our  deceased 
preachers ;  in  letters  from  brethren  and  friends ;  in  inci- 
dental allusion  found  in  books,  and  in  conversation  with  old 
residents  of  the  State.  From  the  information  gathered  from 
all  these  sources,  I  have  endeavored  to  present  a  connected 
history  of  Methodism  in  Arkansas.  In  many  instances 
where  I  had  to  depend  upon  the  personal  recollection  of 
brethren,  I  found  the  dates  to  be  conflicting,  and  in  such 
cases  I  have  reconciled  the  dates  as  best  I  could.  In  the 
acknowledgment  of   obligations   to    others  for   help   in  the 


X  PREFACE. 

preparation  of  this  work,  I  am  more  indebted  to  the  mate- 
rial collected  by  Brother  Steele  than  any  other  one  source. 
I  am  largely  indebted  to  Dr.  Hunter  for  the  privilege  of  using 
material  furnished  by  him  in  a  series  of  articles  to  the  Ar- 
kansas Methodist.  Valuable  aid  was  received  from  manu- 
scripts left  by  that  faithful  old  pioneer,  Rev.  John  Harris. 
I  am  under  obligations  to  a  number  of  brethren  whose  names 
will  appear  in  the  body  of  the  work  for  letters  of  informa- 
tion and  valuable  suggestions  in  the  preparation  of  this 
work.  In  this  connection  I  must  publicly  return  my  thanks 
to  Mr.  Fay  Hempstead  for  his  kindness  in  permitting  me  to 
make  use  of  his  very  excellent  History  of  Arkansas,  in  gath- 
ering material  for  this  history  of  Methodism.  It  has  been  my 
purpose  to  give  proper  credit  in  every  instance  to  the  au- 
thors from  whom  I  have  made  quotations  ;  if  in  any  instance 
I  have  failed,  I  desire  in  as  public  a  manner  as  possible  to 
correct  the  mistake.  The  practiced  reader  will  no  doubt 
find  missing  links  in  the  narrative ;  in  many  instances  I 
found  it  impossible  to  obtain  the  information  I  needed  to 
complete  the  chain. 

It  has  been  my  design  to  give  the  reader  a  book  of  relia- 
ble facts,  and  great  pains  has  been  taken  to  verify  all  the 
quotations  made  from  other  authors.  Whatever  faults  there 
may  be  in  the  style  of  the  book,  I  believe  the  reader  can 
trust  the  accuracy  of  the  facts  given,  and  rely  upon  the  cor- 
rectness of  dates  and  numbers  as  found  in  the  body  of  the 
work.  If  the  study  of  the  History  of  Methodism  in  Ar- 
kansas should  inspire  our  people  with  a  greater  love  for  the 
Church  and  to  greater  zeal  for  Christ,  by  recounting  the 
noble  deeds  of  those  who  planted  the  Church  in  the  early 
days  of  the  State,  I  shall  feel  that  my  labors  have  been 
richly  repaid. 

Horace  Jewell. 


INTRODUCTION 


The  author  lays  no  claim  to  literary  merit  in  the  following 
pages,  liowever  desirable  this  might  be  in  a  history  of  this 
kind.  If  he  can  only  present  the  record  of  the  past  in  a 
clear  and  consistent  way  so  that  the  reader  can  gain  an 
accurate  knowledge  of  the  history  of  Methodism  from  the 
time  that  it  was  first  planted  in  Arkansas  until  the  present 
date,  he  will  be  perfectly  satisfied  with  his  effort.  If  he  can 
only  rescue  from  oblivion  the  names  of  the  noble  men  that 
dared  the  privations  and  dangers  incident  to  a  pioneer 
ministry,  and  so  successfully  laid  the  foundations  of  the 
Church  in  the  Territory  of  Arkansas,  he  will  feel  that  he  has 
been  more  than  repaid  for  all  the  labor  and  trouble  incident 
to  the  preparation  of  such  a  work.  He  feels  that  such  a 
work,  if  successful,  will  meet  the  approval  of  all  his  brethren 
throughout  the  State. 

The  following  glowing  tribute  to  the  memory  of  the 
pioneers  who  laid  the  foundations  of  Methodism  in  the  West 
is  from  the  pen  of  Bishop  Paine  : 

"  The  Methodism  planted  by  the  heroic  and  holy  pioneers 
in  this  region  was  truly  Wesleyan;  no  wild  or  spurious* 
offshoot  of  the  original  stock,  producing  fanaticism  and  de- 
grading its  disciples,  but  a  genuine  root  of  the  true  vine 
which  Paul  planted,  ApoUos  watered,  which  Luther  pruned, 
and  Wesley  nourished,  and  whose  fruitful  foliage  was  now 
rapidly  spreading  over  England,  the  West  Indies  and  the 
great  Western  continent.  Its  fruit  was  healing  the  chronic 
ulcers  of  the  nations.  It  introduced  order,  social  and  moral ; 
it  subdued  the  vices,  restrained  the  passions  and  vitiated 
appetites;  refined  the  taste,  enlightened  the  minds  of  men, 
and  spread  peace  and  happiness  through  society.  It  insti- 
tuted an   unequaled  system  of  propagandism,  the  very  plan. 


"Xll  INTRODUCTION. 

introduced  by  the  great  Master  himself,  and  called  forth  the 
moral  heroism  of  martyrs  in  its  ministers.  Its  doctrines 
were  scriptural,  its  forms  and  ceremonies  simple  and  signifi- 
cant, its  spirit  catholic,  its  discipline  strictly  evangelical  and 
its  system  of  government  subordinated  to  the  great  cardinal 
object  of  spreading  scriptural  holiness  over  all  lands  by  an 
itinerant  ministry.  No  wonder  it  succeeded  ;  it  would  have 
been  far  more  wonderful  if  it  had  not.  Every  attribute  of 
the  God-head  was  on  its  side,  and  every  intercession  of  the 
world's  Redeemer  was  virtually  a  prayer  and  a  pledge  of  its 
triumph.  The  highest  interests  of  humanity  were  involved 
in  its  efforts,  and  some  of  the  purest  and  noblest  of  earth 
sacrificed  their  earthly  all  in  its  behalf." 

This  picture  is  not  overdrawn.  The  planting  of  Method- 
ism in  this  country  did  indeed  cost  the  "all"  of  many  of 
the  noblest  men.  While  we  know  something  of  the  hard- 
ships and  privations  to  which  they  were  exposed,  we  can 
never  know  the  half  they  suffered.  Even  the  patient,  heroic 
Asbury,  with  all  his  powers  of  endurance  and  sublime  faith, 
was  made  to  exclaim  : 

"Sure  I  am  that  nothing  short  of  the  welfare  of  immortal 
souls  and  my  sense  of  duty  could  be  inducement  enough 
for  me  to  visit  the  West  so  often.  Oh  !  the  roads,  the  hills, 
^the  rocks,  the  rivers,  the  want  of  water  even  to  drink,  the 
time  for  secret  prayer  hardly  to  be  stolen,  and  the  place 
scarcely  to  be  had." 

When  he  saw  the  destitution  among  the  preachers  at  the 
Conference  of  1806,  he  wrote:  "The  preachers  weie  in 
great  want,  and  to  help  them  so  far  as  I  could  I  parted  with 
my  watch,  my  coat  and  my  shirt." 

While  this  language  was  applied  to  the  laborers  in  other 
fields,  it  was  just  as  applicable  to  the  early  preachers,  who 
planted  Methodism  in  the  wilds  of  Arkansas.  It  is  equally 
true  of  such  men  as  Stephenson,  Harris,  the  Tennants,  the 
Orrs,  Scripps,  Medford,  Whitesides,   Henry,  Ratcliffe,  Hun- 


INTRODUCTION.  XIU 

ter,  Steele,  and  others  of  equal  fidelity  to  the  work  of  Christ. 

The  time  has  come  for  us  to  gather  up  the  incidents  con- 
nected with  the  early  history  of  Methodism  in  Arkansas  be- 
fore they  are  irrecoverably  lost  to  the  Church.  A  few  of 
the  old  veterans  who  were  conversant  with  the  scenes  of 
early  Methodism  in  the  State  are  still  living  ;  but  in  a  very 
short  time  they  will  have  passed  away,  and  much  of  inter- 
esting information  in  their  possession  will  be  buried  with 
them,  unless  the  pen  of  the  historian  shall  preserve  it  for  the 
edification  of  the  Church.  It  will  be  the  purpose  of  the 
writer  to  gather  up  as  much  possible  of  the  unwritten  his- 
tory of  early  Methodism  in  Arkansas.  Doubtless  there  are 
many  incidents  and  names  that  should  find  a  place  in  the 
history  of  the  Church,  but  they  are  lost  beyond  recovery. 
There  are  saints  and  heroes  who  sleep  in  unknown  graves, 
but  their  record  is  on  high.  It  is  a  sacred  duty  we  owe  their 
memory  to  rescue,  as  far  as  we  can,  their  honored  names 
from  oblivion.  As  an  illustration  of  the  fact  that  the  mem- 
bers of  other  communions  regard  the  Methodist  Church  as 
the  great  pioneer  organization,  in  supplying  the  new  countries 
and  outlying  districts  with  the  gospel,  and  that  they  are 
expected  to  be  the  first  to  enter  new  fields  and  prepare 
the  way  for  others,  the  following  incident  is  related  : 

Some  years  ago  the  writer  was  traveling  one  of  the  large 
districts  in  Arkansas,  and  holding  a  Quarterly  Conference 
in  a  rather  sparsely  settled  neighborhood,  when  a  gentleman 
of  another  denomination — a  man  of  more  than  ordinary  in- 
telligence— complained  bitterly  of  being  somewhat  neglected 
by  the  Methodist  Conference  in  not  being  as  prompt  in 
sending  them  a  preacher  as  he  thought  they  ought  to  have 
been.  The  writer  asked  him  what  his  own  denomination 
were  doing  for  the  community.  The  answer  was,  nothing 
at  all ;  he  said  it  had  not  occurred  to  him  that  anybody  but 
the  Methodists  could  supply  them.  This  man  voiced  the  feel- 
ing of  many  others,  that  the  Methodists  were  the  only  ones 


XIV  INTRODUCTION. 

who  could  successfully  enter  new  and  sparsely  settled  por- 
tions of  the  country. 

It  is  just  as  true  in  regard  to  communities  as  it  is  in  re- 
gard to  individuals,  that  the  after-life  is  largely  influenced 
by  the  training  and  culture  they  receive  in  the  early  forma- 
tive period  of  their  existence.  Whatever  of  success  the 
Church  has  achieved  in  Arkansas,  has  been  in  a  very  large 
degree  the  result  of  the  labors  of  these  old  pioneer  preachers. 
We  of  a  later  generation  have  entered  into  their  labors,  and 
we  are  now  reaping  a  harvest  from  their  patient  labor  in 
sowing.  They  often  went  forth  sowing  in  tears  ;  we  who 
have  entered  in,  reap  in  joy.  If  the  author  succeeds  in 
doing  nothing  more  than  to  rescue  the  names  of  these 
noble  men  from  oblivion,  he  will   have  performed  a  lasting 

service  to  the  Church  in  Arkansas. 

Horace  Jewell. 


ERRATA. 


On  page  142,  seventeenth  line  from  top,  read  one  of  the 
tnost  instead  of  the  most  widely  known. 

On  page  174,  eleventh  line  from  bottom,  read  to  jmite  in- 
stead of  to  zvrite. 

On  page  189  there  is  a  repetition  of  a  paragraph  on  page 
181. 

On  page  239,  fourth  line  from  top,  read  for  1874.  instead 
of  for  this  year. 

On  page  276  read  William  Manley  instead  of  William 
Mavely. 

On  page  348,  where  the  name  of  William  L.  King  appears, 
read  Wilbur  L.  King ;  also  in  the  list  of  preachers  for  the 
White  River  Conference  read  Wilbur  L.  King  instead  of 
William  L.  King. 


CHAPTER  I. 

The  Methodism  of  Arkansas — The  Type  of  Preachers — 
The  Difficulties — Similar  to  the  Older  States — 
Agreeable  Coincidence — The  Original  Territory — 
Methodist  Organizations  in  the  State — History  of 
the  Church  a  Part  of  the  History  of  State. 

The  history  of  Methodism  in  Arkansas  will  necessarily 
resemble  the  history  of  Methodism  in  every  other  Southern 
and  Western  State.  The  great  similarity  in  the  class  of 
people  who  first  settled,  and  the  character  of  the  preachers 
who  first  planted  Methodism,  in  these  States,  would  neces- 
sarily produce  similar  results.  To  write  the  history  of  one 
is  in  a  large  degree  to  write  the  history  of  every  other  one. 
There  existed  in  all  these  States  the  same  natural  difficul- 
ties, connected  with  a  sparse  population,  spattered  over  a 
new  country,  which  required  the  same  methods  to  reach  and 
gain  access  to  them.  There  were  first  a  few  scattered  set- 
tlements of  very  poor  people,  and  then  a  pioneer  Methodist 
preacher  following  closely  upon  the  advance  guard  of  these 
hardy  settlers.  Then  came  the  first  religious  services,  which 
were  usually  held  in  the  rude  cabins  of  these  plain  people, 
or,  when  the  weather  would  permit,  in  the  open  air.  As  the 
population  increased,  these  pioneer  preachers  would  preach 
in  school  houses,  and  rude  churches  built  in  the  most  primi- 
tive.style.  Then  came  the  formation  of  societies  and  the 
organization  of  circuits,  districts  and  conferences. 

As  the  wealth  of  the  country  increased,  and  the  popula- 
tion became  more  densely  settled,  the  plain  and  small  houses 
of  worship  would  give  place  to  better  and  more  commodious 
ones,  better  suited  to  the  altered  condition  of  the  country. 
New  circuits  and  stations  would  be  formed,  and  older  con- 


2  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ferences  would  be  divided  and  new  ones  formed,  to  meet  the 
growing  demands  of  the  Church  and  country. 

There  were,  in  all  these  States,  similar  examples  of  self- 
denial,  and  heroism  in  meeting  difficulties  and  surmounting 
obstacles.  There  were  similar  examples  of  devotion  to 
Christian  duty,  followed  by  similar  success  in  winning  souls 
to   Christ. 

But  while  there  was  this  general  resemblance  in  the  Meth- 
odism of  all  these  States,  there  were  some  peculiarities  in 
the  condition  of  each  that  caused  it  to  differ  from  every 
other.  While  these  early  preachers  belonged  to  the  same 
general  class,  and  very  greatly  resembled  each  other,  a  more 
independent  body  of  men  never  lived  so  that  each  preacher 
had  something  about  him  peculiar  to  himself.  Within  these 
clearly-defined  limits  of  general  resemblance,  there  was  a 
wonderful  variety  of  character  and  incident.  The  fact  that 
each  community  was  widely  separated  from  every  other  com- 
munity, and  each  preacher  was  left  to  develop  any  peculiar- 
ity of  talent  that  might  belong  to  himself,  would  necessarily 
produce  a  greater  variety  of  character  than  can  be  found  in 
older  communities,  that  are  constantly  being  brought  into 
contact  with  each  other. 

It  does  not  follow  that  because  the  history  of  Methodism 
in  Kentucky,  Tennessee,  Virginia,  Georgia,  Missouri  and 
Texas,  has  been  written  by  such  able  writers  as  Redford, 
McFerrin,  Bennett,  Smith,  McAnally  and  Thrall,  that  the 
necessity  does  not  exist  for  some  one  to  write  the  history  of 
Methodism  in  Arkansas.  The  dauntless  heroism,  the  untir- 
ing devotion,  the  burning  zeal,  and  the  fervent  piety,  of  the 
pioneers  of  Methodism  in  Arkansas,  were  not  surpassed  by 
the  early  preachers  of  any  of  the  older  States.  It  is  a  sacred 
duty  to  rescue  from  oblivion  the  names  of  these  men,  whose 
labors  have  so  enriched  the  Church  of  God.  If  we  should 
delay  this  work  much  longer,  the  materials  from  which  the 
history  could  have  been  written  will  have  forever  perished. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  3 

It  is  only  here  and  there  that  an  old  inhabitant  remains,  in 
whose  memory  are  stored  the  recollections  of  many  of  the 
most  important  events  in  the  history  of  early  Methodism  in 
Arkansas,  from  the  planting  of  the  first  societies  until  the 
present  time. 

In  our  researches  into  the  history  of  the  Church  in  Ar- 
kansas, and  into  the  civil  history  of  the  State,  we  will  find 
a  singular  and  agreeable  coincidence  between  the  principal 
epochs  in  the  growth  and  development  of  each. 

The  State  was  originally  a  part  of  the  Louisiana  Territory. 
The  Church  in  Arkansas  was  embraced  in  the  Missouri  Con- 
ference. The  Territory  of  Arkansas  was  formed  in  1819, 
and  organized  into  a  territorial  government. 

The  Arkansas  District  of  the  Missouri  Conference  was 
formed  in  18 18.  It  was  called  the  Black  River  District,  but 
lay  entirely  within  the  Territory  of  Arkansas.  Arkansas  was 
admitted  into  the  Union,  as  a  State,  in  1836  ;  and  the  Arkan- 
sas Conference  of  the  M.  E.  Church  was  organized  the  same 
year.  From  that  time  until  the  present  time  the  Church  in 
Arkansas  has  kept  pace  with  the  growth  of  the  State.  There 
are  more  members  in  the  M.  E.  Church,  South,  alonein 
proportion  to  population  than  there  were  in  1836  in  the 
M.  E.  Church,  to  say  nothing  of  the  other  Methodist  organ- 
izations within  the  State. 

In  addition  to  the  M.  E.  Church,  South,  there  are  the 
M.  E.  Church,  the  Protestant  Methodist  Church,  and  various 
colored  Methodist  churches  ;  and  taking  all  these  into  the 
account,  there  are  many  more  Methodists  now  in  propor- 
tion to  population  than  there  were  at  the  organization  of  the 
Arkansas  Conference  in  1836. 

Methodism  is  a  recognized  factor  in  the  civilization  of 
America.  Men  of  every  religious  creed,  and  of  no  creed, 
whatever  may  be  their  opinions  about  the  system  of  doc- 
trine, ecclesiastical  polity  or  customs  of  the  Methodist 
Church,  readily   admit   that   it   has   had  great    influence    in 


4  HISTORY    OF    METHODISM    IN    ARKANSAS. 

moulding  the  social  and  religious  habits  of  the  country; 
whether  they  approve  or  condemn,  they  readily  grant  that 
it  has  had  a  large  influence  in  moulding  the  habits  and  relig- 
ious faith  of  other  communions.  It  is  one  of  the  largest,, 
if  not  the  largest,  religious  denomination  in  the  United 
States,  and  is  more  universally  diffused  throughout  the 
country  than  any  other  body  of  Christians,  There  is 
scarcely  a  community  to  be  found  in  which  the  Methodist 
Church  is  not  represented.  No  one  can  be  said  to  be  well 
informed  in  regard  to  the  history  of  the  country  in  which  he 
lives,  who  is  ignorant  of  the  history  of  so  large,  active  and 
aggressive  body  of  Christians.  His  opinions  about  them 
or  his  feelings  toward  them  can  have  nothing  to  do  with 
his  lack  of  information  about  their  history  and  influence. 
The  student  of  secular  history  must  necessarily  feel  an  in- 
terest in  the  ecclesiastical  history  of  the  country.  There 
is  such  a  close  connection  between  the  civil  and  religious 
condition  of  the  country,  and  their  interests  are  so  closely 
blended,  that  we  cannot  properly  understand  the  one  with- 
out some  knowledge  of  the  other.  This  fact  has  been  so 
well  understood  by  all  the  great  writers  of  history,  that  they 
have  invariably  studied  with  great  care  the  religions  of  the 
countries  whose  histories  they  would  write.  The  History 
of  the  Decline  and  Fall  of  the  Roman  Empire  is  largely  a 
history  of  the  early  Christian  Church.  Macauley's  History 
of  England  contains  in  a  large  degree  the  history  of  the 
English  Church,  together  with  an  account  of  the  various 
sects  that  arose  from  time  to  time  in  England. 


CHAPTER  II. 

The    Geography    of   the   Country — Character   of    the 
People — A  Definition  of    Methodism. 

In  order  to  understand  the  nature  of,  and  appreciate  the 
results  of  any  great  moral  and  religious  force  in  its  operation 
upon  society;  we  must  know  something  of  its  theater  of 
action — the  geography  of  the  country  where  the  recorded 
events  transpired,  the  nature  and  character  of  the  people 
among  whom  these  moral  forces  were  at  work,  the  instru- 
mentalities employed,  together  with  the  results  that  were  ac- 
complished by  them. 

In  writing  a  history  of  Methodism  in  Arkansas,  it  will  be 
necessary  to  define  and  briefly  describe  the  terms  employed. 

METHODISM    IN  ARKANSAS. 

The  separate  existence  of  different  ecclesiastical  organiza- 
tions is  not  of  necessity  an  evil.  Each  one  of  the  great 
ecclesiastical  bodies  of  the  country  may  have  a  mission  to 
fill  and  a  work  to  do  that  no  other  organization  can  so  well 
accomplish.  Needless  divisions  and  sub-divisions  should  be 
avoided,  so  that  every  separate  organization  should  stand 
for  some  distinct  idea,  and  clearly  represent  some  great  prin- 
ciple. Methodism  is  such  an  organization.  It  stands  for 
and  represents  a  system  of  doctrines  and  polity  peculiar  to 
itself.  Its  methods  of  work  are  different  from  all  other 
bodies.  In  doctrine  it  is  a  modified  system  of  Arminianism, 
as  distinguished  from  Galvanism.  It  lays  peculiar  stress 
upon  the  doctrine  of  the  universality  of  the  atonement, 
made  by  Christ.  While  there  are  some  minor  bodies  of 
Christians  who  hold  the  same  views  of  the  atonement,  to 
the  Methodist  Church  belongs  the  credit  of  laying  special 
emphasis  upon  this  great  central  truth  of  religion. 


6  HISTORY    OF    METHODISM    IN    ARKANSAS. 

As  a  system  of  spiritual  teaching,  it  lays  special  emphasis 
on  the  doctrine  of  spiritual  regeneration,  and  the  witness  of 
the  spirit  to  our  adoption  into  the  family  of  God. 

As  a  system  of  church  polity  it  stands  equally  removed 
from  the  assumptions  of  High  Churchism  on  the  one  hand 
and  Congregationalism  on  the  other. 

As  to  its  methods  of  Church  work,  they  are  peculiar  to 
itself  in  its  plan  of  supplying  the  people  with  regular  preach- 
ing by  the  system  of  an  itinerant  pastorate. 

Methodism  is  a  growth  and  not  a  system  of  ecclesiastical 
machinery  devised  by  human  skill.  The  different  parts  of 
the  system  were  introduced  as  the  necessities  of  the  work 
demanded,  and  as  a  result  of  this  fact  it  is  adapted  to  every 
condition  of  society.  When  properly  understood  and  ad- 
justed, it  meets  the  conditions  of  society  as  they  exist  in  the 
largest  cities,  and  in  the  most  sparsely  settled  portions  of 
the  country.  It  meets  the  demands  and  makes  provisions 
for  the  most  cultured  communities  and  the  most  illiterate  of 
our  population.  It  is  equally  at  home  in  the  elegant  city 
church  and  in  the  rude  log  meeting-house  on  the  Western 
frontier.  American  Methodism  is  something  distinct  from 
every  other  form  of  organized  Christianity,  and  has  its  dis- 
tinct work  to  perform  and  its  sublime  mission  to  fill  in  the 
development  of  the  spiritual  resources  of  the  country. 

TOPOGRAPHY  OF  ARKANSAS  AND  EARLY  SETTLEMENTS. 

Arkansas  is  situated  between  the  parallels  of  33°  and  36^^, 
north  latitude,  and  nearly  midway  between  the  Atlantic  and 
Pacific  Oceans.  Its  area  is  53,850  square  miles,  and  its  ex- 
tent from  north  to  south  is  240  miles,  and  from  east  to  west 
250  miles.  It  is  bounded  on  the  north  by  Missouri,  east  by 
Tennessee  and  Mississippi,  from  which  it  is  separated  by  the 
Mississippi  River,  south  by  Louisiana  and  west  by  Texas  and 
the  Indian  Territory. 

Our  historians  inform  us  that  the  celebrated  Spanish  ex- 
plorer, Hernando  DeSoto,  crossed  the  Mississippi  River  in 


HISTORY    OF    METHODISM    IN    ARKANSAS.  / 

1 541.  The  authorities  are  not  agreed  as  to  the  place  where 
he  crossed  the  river.  Some  say  the  lowest  "  Chickasaw 
Bluff"  (Memphis),  some  a  little  above  the  mouth  of  White 
River.  Others  claim  that  it  was  below  the  mouth  of  the 
Arkansas  River.  He  was  the  first  white  man  to  enter  this 
territory.  He  is  said  to  have  traveled  west  of  the  high 
lands  of  White  River  and  thence  south  by  way  of  the  Hot 
Springs  to  the  Indian  village  of  Autamque  on  the  Ouachita 
River.  He  then  followed  that  stream  to  its  confluence  with 
the  Red  River,  and  thence  down  that  stream  to  where  it 
empties  into  the  Mississippi  River. 

The  first  white  settlement  was  made  in  1686,  by  a  com- 
pany who  formed  a  colony  near  or  at  the  Arkansas  Post. 
The  celebrated  John  Law  obtained  a  grant  of  four  leagues 
of  land  lying  on  the  Arkansas  River,  and  settled  a  body  of 
French  and  Germans  upon  it  as  a  part  of  a  colony  of  800. 
Some  authorities  date  this  settlement  in  1721.  All  agree, 
however,  that  the  first  white  settlement  in  Arkansas  was  at 
the  Arkansas  Post. 

Arkansas  was  originally  a  part  of  that  vast  tract  of  country 
known  as  the  Province  of  Louisiana,  which  was  purchased 
from  the  French  in  1803.  From  the  first  settlement  of  this 
territory  until  it  was  purchased  by  the  United  States  it  was 
under  French  and  Spanish  control,  and  was  exclusively  occu- 
pied by  French  and  Spanish  settlers. 

The  Roman  Catholic  Church  was  the  only  form  of  religion 
that  was  tolerated  by  law  during  this  period.  Among  other 
regulations  for  the  government  of  this  territory  we  find  the 
following :  "  They  shall  not  be  molested  in  matters  of  reli- 
gion, but  the  Apostolic  Roman  Catholic  worship  shall  alone 
be  publicly  permitted."  As  it  is  the  boast  of  this  Church 
that  it  never  changes,  it  is  pertinent  to  ask,  if  it  had  the 
power,  would  any  other  form  of  worship  be  tolerated  in  this 
State  at  the  present  time  ? 

As  the  Territory  of  Louisiana  was  at  different  times  under 


8  HISTORY    OF    METHODISM    IN    ARKANSAS. 

the  dominion  of  France  and  Spain,  the  first  white  settlers 
were  of*these  nationahties.  The  following  description  of  the 
early  French  settlers  in  Missouri  will  equally  apply  to  these 
settlers  in  Arkansas,  for  they  were  the  same  type  of  people : 

"  In  their  intercourse  with  the  Indians,  by  whom  they 
were  surrounded,  the  early  French  settlers  were  peculiarly 
fortunate.  While  other  colonists  were  almost  continually 
involved  in  mutually  destructive  hostilities  with  the  red  men, 
they  possessed  a  gentleness  and  adaptability  which  never 
failed  to  win  and  preserve  the  confidence  and  friendship  of 
these  children  of  nature.  In  all  their  explorations  to  the 
remotest  rivers  and  hunting  grounds  they  associated  with  the 
Indians  as  the  common  children  of  the  Great  Spirit,  adopted 
many  of  their  customs,  and  often  amalgamated  with  them  in 
blood.  It  is  doubtful  if  history  gives  the  record  of  a  people 
who  in  modern  times  were  more  plain  and  simple  in  their 
manners,  more  cheerful  in  their  dispositions,  or  better  ad- 
ministered individually  to  their  own  wants  than  did  the  early 
French  settlers.  They  lived  mainly  in  villages,  which  were 
usually  laid  off  in  long,  narrow  streets ;  the  houses  simple, 
plain,  uniform,  and  partly  or  wholly  surrounded  by  sheds  or 
galleries." 

Such  is  a  brief  description  of  the  habits  and  customs  of 
the  early  settlers  of  Arkansas.  The  descendants  of  these 
old  French  families  are  still  to  be  found  in  some  parts  of  the 
State.  Such  names  as  Pyeatte  and  LaFevre,  of  Pulaski 
County  ;  Barraque  and  Vaugine,  of  Jefferson  County ;  Fabre, 
of  Ouachita  County  ;  Notrebe  and  Roderique,  of  Arkansas 
County,  and  many  others  that  might  be  named,  indicate 
their  descent  from  the  old  French  settlers. 

Among  the  early  settlers  of  the  State  we  must  not  forget 
another  class  of  men  of  Anglo-Saxon  origin.  To  quote 
from  the  same  author  : 

"  There  was  yet  another  class ;  one  that  loved  the  silent 
woods  and  the   unmarred   face  of  nature,  with  a  deep  and 


HISTORY    OF    METHODISM    IN    ARKANSAS.  9 

passionate  devotion  that  led  them  far  beyond  the  sound  of 
the  woodman's  axe,  or  the  sight  of  cultivated  fields.  They 
were  the  grandest  type  of  the  old  frontiersman.  Learned  in 
the  science  of  the  woods,  and  altogether  superior  to  the 
savage  on  his  own  ground,  and  with  his  own  weapons,  they 
loved  to  contend  single-handed  with  difficulty  and  danger, 
and  to  feel  in  the  depth  of  the  forest  that  they  were  the 
dreaded  masters  of  all  its  wild  forces.  Passionately  fond  of 
hunting  and  trapping,  they  loved  peace  because  it  allowed 
them  the  undisturbed  gratification  of  their  tastes,  yet  they 
were  not  averse  to  war.  The  whoop  of  the  savage  stirred 
their  wild,  fierce  blood  to  its  depths  and  gave  them  a  stern 
pleasure.  These  were  the  protectors  and  defenders  of  the 
more  quiet  class."  ("  Methodism  in  Missouri :  "  McAnally.) 
From  these  quotations  the  reader  can  have  a  very  fair  idea 
of  the  class  of  people  to  whom  the  early  Methodist  preachers 
brought  the  messages  of  the  gospel.  It  will  readily  be  seen 
that  a  population  having  so  little  affinity  for  each  other  as 
these  French  and  Spanish  settlers,  with  all  their  attachments 
for  the  Roman  Catholic  Church,  and  their  opposition  to  every 
form  of  Protestantism  on  the  one  hand,  and  the  rough, 
bold  hunters,  trappers  and  miners  scattered  over  a  large 
extent  of  territory  on  the  other  hand ;  and  when  we  further 
consider  the  great  differences  in  nationality,  religion,  man- 
ners and  customs,  we  will  more  fully  understand  the  diffi- 
cult task  that  confronted  these  early  pioneers  of  Methodism. 
A  study  of  the  men  and  the  peculiarity  of  the  work  they 
were  called  to  do,  will  give  us  more  enlarged  conceptions  of 
the  wisdom  of  the  plan  of  itinerancy,  that  enabled  the  Church 
to  so  admirably  adapt  the  agencies  at  command  to  the 
great  work  to  be  accomplished  by  their  labors. 


CHAPTER  III. 

Origin  of  Methodism — John  Wesley — At  Oxford — 
His  Conversion — Organization  of  Societies — Lay 
Helpers. 

In  writing  the  history  of  any  movement  it  is  impossible 
to  obtain  a  clear  insight  into  its  nature  without  some  knowl- 
edge of  its  origin.  If  we  would  fully  understand  the  history 
of  Methodism  in  Arkansas,  we  must  know  something  of  its 
origin  and  previous  history.  What  is  Methodism?  What 
are  some  of  its  distinguishing  features  ?  In  what  does  it 
agree  and  wherein  does  it  differ  from  other  existing  forms 
of  Christianity  ?  An  answer  to  these  questions  would  give 
us  some  idea  of  the  nature  of  Methodism.  It  is  usual  for 
our  writers  on  Methodism  to  say  that  the  Rev.  John  Wesley 
was  under  God  the  founder  of  Methodism.  John  Wesley 
was  the  second  son  of  Samuel  and  Susanna  Wesley,  and  was 
born  at  Epworth  in  Lincolnshire,  June  17,  1703.  His  father 
was  a  learned  and  pious  minister  of  the  Established  Church 
of  England.  His  mother  was  one  of  the  most  remarkable 
women  of  any  age  of  the  Church,  and  was  peculiarily  quali- 
fied for  the  proper  training  and  education  of  her  children. 
At  the  age  of  eleven  he  was  placed  at  the  Charter  House 
under  the  able  tuition  of  Dr.  Walker.  He  entered  college 
at  the  Oxford  University  at  the  age  of  16,  and  soon 
gave  evidence  by  his  progress  in  his  studies  of  that  acute- 
ness  of  intellect  and  sternness  of  virtue  by  which  he  was 
afterwards  so  eminently  distinguished.  He  was  ordainecf 
Deacon  in  September,  1725.  He  took  his  degree  in  Xa,27, 
and  in  1728  was  ordained  a  Presbyter  in  the  Church  of  Eng- 
land. In  1729  he  attended  the  meetings  of  a  small  society 
which  had  been  formed  at  Oxford,  in  which  were  included 


HISTORY    OF    METHODISM    IN    ARKANSAS.  II 

his  brother  Charles  and  Mr.  Morgan,  for  the  purpose  of 
assisting  each  other  in  their  studies,  and  consulting  how 
they  might  employ  their  time  to  the  best  advantage.  The 
order  and  regularity  which  they  observed  in  their  studies 
and  efforts  to  do  good  to  others  caused  some  of  the  wits  at 
Oxford  to  give  them  the  nickname,  by  way  of  ridicule,  of 
Methodists,  a  name  by  which  Mr.  Wesley  and  his  followers 
have  ever  since  been  distinguished.  They  were  also  called, 
in  derision,  the  Holy  Club,  and  finally  they  were  called 
Sacramentarians,  on  account  of  the  frequency  with  which 
they  commemorated  the  sufferings  of  their  divine  Master. 
Such  was  the  origin  of  the  term  Methodist. 

It  was  not  until  May  26,  1738,  that  John  Wesley  found 
perfect  peace  by  trusting  in  Christ  for  salvation.  He  says 
that  "  in  the  evening  he  went  very  unwillingly  to  a  society 
in  Aidersgate  street,  where  a  layman  was  reading  Luther's 
preface  to  the  Romans,  and  while  listening  to  Luther's  de- 
scription of  the  change  which  the  spirit  works  through  faith  in 
Jesus  Christ,  'I  felt  my  heart  strangely  warmed.'  "  From  that 
time  he  began  to  preach  with  great  zeal  and  earnestness  the 
doctrines  that  had  brought  so  much  peace  and  comfort  to 
his  own  heart.  His  brother  Charles  and  Mr.  Whitfield^  and 
others  began  to  preach  the  same  doctrines,  until  they  were 
expelled  from  the  pulpits  of  the  Established  Church.  They 
then  went  to  the  societies  they  had  organized,  and  to  the 
hospitals  and  prisons,  and  preached  wherever  a  congrega- 
tion could  be  assernbled  to  hear  them.  Societies  were 
formed  in  London  and  various  other  places  in  England,  and 
continued  to  multiply  so  rapidly  that  Mr.  Wesley  had  to  or- 
ganize a  band  of  helpers.  There  were  a  few  clergymen  of 
the  Church  of  England  associated  with  Mr.  Wesley  in  his 
work.  These  with  his  lay  helpers  were  assembled  together 
for  counsel  to  review  the  work  of  the  past,  and  lay  their 
plans  for  the  future. 

Thus  originated  what  is  known  in  Methodism  as  the  Con- 


12  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ference,  and  out  of  which  has  grown  the  system  of  confer- 
ences that  has  proven  to  be  such  an  effective  agency  in  the 
promotion  of  the  kingdom  of  Christ. 

It  will  be  seen  from  this  brief  statement  of  the  origin  of 
Methodism  that  it  was  a  growth  rather  than  a  formal  organ- 
ization. Nothing  could  have  been  further  from  Mr.  Wesley's 
intention  at  the  beginning  of  his  labors  then  to  organize  a 
separate  ecclesiastical  organization.  He  was  led  step  by 
step  to  adopt  the  various  measures  that  characterized  his 
work,  until  it  had  grown  into  a  great  ecclesiastical  body. 
Unlike  the  great  majority  of  other  ecclesiastical  bodies  that 
have  been  organized,  there  was  no  violent  breaking  away 
from  older  churches.  There  never  was  any  formal  separa- 
tion from  any  other  body  of  Christians.  Methodism  was 
neither  a  doctrinal  nor  ecclesiastical  reformation,  except 
as  these  were  incidental  to  the  great  spiritual  reformation 
that  was  effected  by  its  agency. 

Mr.  Wesley  never  did  repudiate  the  thirty-nine  articles  of 
the  Church  of  England,  and  to  the  day  of  his  death  was 
loyal  to  the  ecclesiastical  order  of  that  Church.  Method- 
ism, as  it  exists  in  its  system  of  doctrines,  government,  cus- 
toms and  forms,  is  a  growth,  and  not  a  formal,  fixed  structure. 
A  growth  under  the  guiding  hand  of  God,  being  led  by  the 
Holy  Spirit.  It  was  a  great  spiritual  movement,  a  revival 
of  spiritual  religion  in  the  Church,  as  contrasted  with  a 
dead,  cold  formalism.  As  one  has  very  aptly  expressed  it, 
"  Methodism  is  Christianity  in  earnest." 

The  doctrines  upon  which  Mr.  Wesley  and  his  co-laborers 
laid  so  much  stress,  were  not  new  or  novel  discoveries  ;  they 
were  old  doctrines  which  he  claimed  were  taught  in  the  hom- 
ilies of  the  Church  of  England.  He  only  claimed  to  lay 
stress  upon  doctrines  that  had  been  neglected  and  in  too 
many  instances  forgotten  and  even  denied  by  those  who  had 
solemnly  promised  to  teach  them.  In  the  great  Lutheran 
reformation  of  the  sixteenth  century,  the  emphasis  was  laid 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1 3, 

on  the  doctrine  of  justification  by  faith.  In  the  great  Wes- 
leyan  reformation  of  the  eighteenth  century,  the  emphasis 
was  laid  on  the  doctrine  of  the  witness  of  the  Holy  Spirit 
as  a  privilege  of  the  children  of  God. 

An  excellent  writer  has  truly  said  that  "  the  strong  feat- 
ures of  Methodism  were  Bible  study  and  Bible  experience, 
and  Christian  activity."  Methodism  was  a  revival  of  Bible 
study.  The  early  Methodist  preachers  were  the  most  in- 
tense Bible  students  of  that  age.  "To  fit  themselves  for  this 
work  they  read  the  Bible  daily,  thoroughly  and  many  of  them 
on  their  knees  imploring  Divine  light.  To  help  them,  Mr. 
Wesley  published  outlines  of  Greek  and  Hebrew  grammars 
and  notes  on  the  New  Testament ;  but  his  emphatic  decla- 
ration was,  'Have  a  Bible  always  about  you.'  As  these  men 
were  of  the  masses,  their  spirit  spread  to  those  around  them, 
and  hence  promoted  Bible  study.  The  institution  of  the 
class-meeting,  had  a  direct  tendency  to  promote  the  study 
of  the  Holy  Scriptures.  As  it  was  the  duty  of  the  class- 
leader  to  converse  freely  with  the  members  of  his  class, 
and  give  spiritual  advice  to  such  as  had  need  of  correction, 
reproof  or  encouragement,  he  must  study  the  Scriptures  to 
do  this  successfully.  Hence  many  of  these  old  class-lead- 
ers were  remarkably  apt  in  quotations  from  the  Bible." 

The  opposition  which  Methodism  encountered  compelled 
its  early  members  to  study  the  Bible  in  self-defense.  Their 
doctrines  were  bitterly  assailed.  Antinomianism  had  taken 
possession  of  a  large  portion  of  the  pulpits,  and  of  the  public 
mind,  and  its  votaries  opposed  with  great  earnestness,  the 
doctrines  of  a  full  and  free  salvation.  Believing,  as  these 
early  Methodists  did,  that  a  full  atonement  had  been  made 
for  all  men,  they  felt  constrained  by  the  love  of  Christ  to 
study  the  Bible  so  as  to  be  able  to  present  its  truths  in  the 
clearest  manner,  to  save  the  souls  of  their  hearers. 

Methodism  was  a  revival  of  Bible  experience.  With  them 
it  was  more  than   a  system  of  doctrines  for  the  enlighten- 


14  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ment  of  the  intellect;  it  was  a  conscious  experience  of  par- 
don, peace,  and  approval  of  God.  Although  this  doctrine 
of  the  conscious  witness  of  the  Holy  Spirit  had  been  clearly 
taught  by  the  early  reformers  and  founders  of  the  English 
Church,  it  had  in  a  large  measure  been  obscured  by  the 
spirit  of  worldliness,  and  scepticism,  that  had  entered  the 
Church  ;  so  that  when  Wesley  and  his  co-laborers  revived 
this  scriptural  doctrine,  they  were  branded  as  enthusiasts 
and  fanatics,  and  denounced  as  disturbers  of  the  peace,  and 
quiet  of  society. 

That  the  moral  and  spiritual  condition  of  England  de- 
manded such  a  revival  of  spiritual  godliness,  is  the  universal 
testimony  of  divines,  statesmen,  and  historians.  "  The  higher 
classes  laughed  at  piety,  and  prided  themselves  on  being 
above  what  they  called  fanaticism ;  the  lower  classes  were 
grossly  ignorant  and  abandoned  to  vice,  while  the  Church 
enervated  by  a  universal  decline  was  unable  longer  to  give 
countenance  to  the  downfallen  cause  of  truth."    (Stephens). 

Bishop  Burnett,  of  the  English  Church,  is  quoted  as  saying: 
"  I  cannot  look  on  without  the  deepest  concern  when  I  see  the 
imminent  ruin  hangmg  over  this  Church,  and  by  conse- 
quence, over  the  whole  Reformation.  The  outward  state  of 
things  is  black  enough,  God  knows  ;  but  that  which  heightens 
my  fears  rises  chiefly  from  the  inward  state  into  which  we 
are  unhappily  fallen." 

Archbishop  Seeker  said  :  "  In  this  we  cannot  be  mistaken 
that  an  open  and  professed  disregard  is  become  through  a 
variety  of  causes  the  distinguishing  characteristic  of  the 
present  age.'' 

Cardinal  Manning,  of  the  Roman  Catholic  Church,  said  in 
his  sermon  on  the  anniversary  of  the  re-establishment  of  the 
Roman  Catholic  hierarchy  in  England  :  "  Had  it  not  been 
for  John  Wesley,  and  his  preaching  of  justification  by  faith, 
no  man  could  tell  to  what  a  depth  of  degradation  England 
would  have  sunk."     (Bishop   Simpson.) 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1 5 

Methodism  was  a  revival  of  Christian  activities.  Mr.  Wes- 
ley himself  set  the  example  of  an  intense  activity  in  the  ser- 
vice of  Christ.  But  few  men  have  been  able  to  perform  the 
amount  of  labor  that  he  did.  If  we  think  of  him  simply  as 
a  preacher  we  are  amazed  at  the  number  of  sermons  he  was 
able  to  preach,  and  when  we  read  of  the  books,  tracts,  pam- 
phlets and  sermons  that  he  published,  we  wonder  that  any 
man  could  perform  such  a  prodigious  amount  of  work  ;  and 
then,  in  addition  to  this,  the  amount  of  travel  that  he  did 
was  as  much  labor  as  an  ordinary  man  could  have  per- 
formed ;  and  this  intense  activity  was  continued  to  the  end 
of  life.  The  example  of  Wesley  was  followed  by  his  helpers 
to  such  a  degree  that  one  of  the  causes  of  the  bitter  oppo- 
sition from  many  of  the  Established  Clergy  was  that  their  in- 
difference and  slothfulness  was  put  to  shame  by  the  superior 
zeal  of  these  Methodist  preachers.  Some  of  them  actually, 
complained  that  the  preaching  of  the  Methodists  had  sent 
such  vast  numbers  to  the  Communion  that  their  labors  were 
greatly  increased  to  wait  upon  them  at  the  Communion  table. 
This  intense  activity  upon  the  part  of  the  preachers  had  its 
effect  upon  the  membership  of  the  Church,  and  resulted  in 
the  establishment  of  a  number  of  agencies  for  the  promo- 
tion of  personal  piety,  and  the  salvation  of  the  masses.  Out 
of  this  grew  all  those  peculiar  agen'cies  of  Methodism,  such 
as  the  class-meeting,  the  love-feast,  the  conferences,  quar- 
terly, annual  and  general ;  the  local  and  itinerant  ministry 
that  have  contributed  so  largely  to  the  success  of  Method- 
ism, both  in  England  and  America. 

ECCLESIASTICAL    TERMS    IN    METHODISM. 

While  many  of  the  terms  employed  by  Methodists  to  des- 
ignate the  ministry  and  other  officers  of  the  Church,  are 
used  in  the  same  sense  and  with  the  same  meaning,  attached 
to  them  by  other  denominations,  there  are  some  terms  that 
have  a  meaning  peculiar  to  Methodism.  The  term  Deacon, 
for  instance,  designates  an  order  in  the    ministry,  while   the 


l6  HISTORY    OF    METHODISM    IN    ARKANSAS. 

same  term  among  the  Baptists  and  Presbyterians  designates 
a  lay  officer  in  the  Church.  While  every  Methodist  is  sup- 
posed to  be  perfectly  familiar  with  all  the  terms  employed, 
there  may  be  some  of  our  readers  who  are  not  familiar  with 
the  different  shades  of  meaning  which  Methodists  attach  to 
these  terms,  and  for  their  benefit  the  following  explanations 
are  gfven : 

THE  MINISTRY, 

The  ministry  of  the  Methodist  Church  is  divided  into  two 
classes — the  traveling  and  local,  or  as  sometimes  expressed, 
the  itinerant  and  local.  A  traveling  preacher  is  one  who 
holds  his  membership  in  some  Annual  Conference,  and  is 
subject  to  removal  from  one  pastoral  charge  to  another,  and 
is  amenable  to  the  Annual  Conference  for  his  Christian 
character,  and  the  faithful  performance  of  his  duties. 

Local  preachers  are  not  subject  to  removal,  but  choose 
their  own  field  of  labor.  Secular  pursuits  are  not  incom- 
patible with  the  amount  of  service  they  are  expected  to 
render.  They  are  responsible  to  the  Quarterly  Conference 
for  the  faithful  performance  of  their  duties. 

There  are  three  orders  in  the  Methodist  Ministry — Bish- 
ops, Elders  and  Deacons.  The  more  generally  received 
idea,  however,  is  to  say  that  there  are  but  two  orders — Eld- 
ers and  Deacons — the  Bfshop's  position  being  of  the  nature 
of  an  office  rather  than  a  distinct  order  in  the  ministry. 

This  division  prevails  among  all  Episcopal  Methodists. 

The  Bishops  are  elected  by  the  General  Conference,  and 
hold  their  office  for  life. 

The  Elders  are  elected  by  the  Annual  Conference,  and 
ordained  by  the  Bishop  and  Elders,  and  by  virtue  of  their 
ordination  are  invested  with  all  the  rights  and  privileges 
of  the  ministry.  The  term  Elder  is  synonymous  with  the 
term  Presbyter. 

The  Deacons  are  elected  by  the  Annual  Conference  and 
ordained  by  the  Bishop,  and  are  invested  with  all  the  rights 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1/ 

of  the  ministry,  except  the  administration  of  the  Lord's 
Supper,  in  which  they  may  assist  the  Elder. 

A  licentiate  is  one  who  has  received  a  license  to  preach 
from  a  Quarterly  Conference. 

A  Presiding  Elder  is  an  Elder  who  has  been  placed  in 
charge  of  a  district. 

A  preacher  in  charge  is  the  pastor  of  a  circuit,  station  *or 
mission  by  appointment  by  the  constituted  authority.  He 
may  be  a  traveling  Elder  or  Deacon,  an  ordained  or  unor- 
dained  preacher  on  trial,  or  a  local  preacher  as  a  supply. 

Where  two  preachers  are  appointed  to  the  same  pastoral 
charge,  one  of  them  is  called  the  senior  preacher,  and  the 
other  is  called  the  Junior  preacher.  The  junior  preacher 
was  formerly  called  the  "  helper." 

An  exhorter  is  one  who  has  been  licensed  to  exhort.  His 
business  is  not  to  sermonize.  It  is  less  formal.  He  may 
read  a  scripture  lesson,  and  make  a  practical  application  of 
its  leading  sentiments  to  the  congregation. 

The  stewards  have  charge  of  the  financial  affairs  of  the 
congregation. 

A  pastoral  charge  may  be  either  a  station,  circuit  or  mis- 
sion. 

A  station  is  a  single  congregation  constituting  a  pastoral 
charge. 

A  circuit  is  a  pastoral  charge  composed  of  a  number  of 
congregations. 

A  mission  is  a  pastoral  charge  receiving  aid  from  the 
missionary  board. 

A  preacher  "on  trial  "  is  a  probationer  who  has  not  been 
received  into  full  connection  in  the  Conference. 

A  preacher  "  in  full  connection  "  is  one  who  has  passed 
his  probation,  and  has  been  formally  received  into  the  mem- 
bership of  an  Annual  Conference. 

An  effective  preacher  is  one  who  is  able  to  do  full  pastoral] 
service. 

2— M 


l8  HISTORY    OF    METHODISM    IN    ARKANSAS, 

A  supernumerary  preacher  is  one  who  is  partially  disabled 
by  personal  affliction  from  doing  the  work   of  the  ministry. 

A  superannuated  preacher  is  one  who  is  thoroughly  dis- 
abled by  age  or  affliction  from  doing  any  pastoral  work. 

THE    CONFERENCES. 

The  term  conference  is  peculiar  to  Methodism  as  a  desig- 
nation of  the  official  and  business   meetings  of  the  Church. 

A  Church  Conference  is  composed  of  all  the  members  of 
the  Church  in  one  place,  together  with  the  resident  mem- 
bers of  the  Annual  Conference. 

The  Quarterly  Conference  is  composed  of  all  the  official 
members  of  a  pastoral  charge. 

The  District  Conference  is  composed  of  representatives 
from  each  of  the  pastoral  charges  within  the  Presiding 
Elder's  district. 

The  Annual  Conference  is  composed  of  all  the  traveling 
preachers  within  the  Conference,  and  a  certain  number  of 
lay  delegates  from  each  district. 

The  General  Conference  is  composed  of  a  certain  number 
of  clerical  and  lay  delegates  from  the  Annual  Conferences, 
and  convenes  once  in  every  four  years. 


CHAPTER  IV. 

Introduction  of  Methodism  in  America — Robert  Straw- 
bridge,  Philip  Embury,  Capt.  Webb,  Richard  Board- 
man,  Joseph  Pilmore — First  Annual  Conference — Dji. 
Coke — The  Formation  of  Conferences  —  Western 
Conference — Earthquakes. 

Our  Methodist  authorities  are  not  agreed  as  to  the  exact 
time  when  Methodism  was  introduced  into  America.  By 
some  it  is  claimed  that  it  was  first  introduced  into  Maryland 
by  a  local  preacher,  Robert  Strawbridge.  It  is  said  of  him 
that  he  emigrated  to  America  in  1759  or  1760,  and  settled 
on  Sam's  Creek,  Frederic  County,  Maryland.  He  began  to 
preach  to  his  neighbors  soon  after  he  came  into  the  neighbor- 
hood, and  as  a  result  of  his  labors  a  society  was  soon  or- 
ganized and  a  log  church  was  built  on  Sam's  Creek,  which 
is  claimed  by  some  to  have  been  the  first  Methodist  church 
built  in  America.  The  precise  date  of  this,  however,  is  not 
exactly  known. 

About  this  time  Philip  Embury,  another  local  preacher, 
emigrated  to  America  and  settled  in  New  York.  The  first 
sermon  was  preached  in  his  own  house  in  New  York  to  six 
persons.     The  first  class  was  organized  in  1766. 

As  this  organization  of  Methodism  has  been  greatly  mis 
represented  by  the  enemies  of  Methodism,  a  plain  statement 
of  the  circumstances  will  be  of  interest  to  the   readers  who 
may  not  have  access  to  the  true  histories  of  the  introduction 
of  Methodism  into  the  City  of  New  York. 

A  few  Irish  Methodists  came  from  Ireland  to  New  York, 
and  among  these  was  Philip  Embury,  a  local  preacher.  De- 
prived of  their  regular  services  they  grew  indifferent,  and 
somewhat  backslidden,  and  engaged  in  worldly  amusements, 


20  HISTORY    OF    METHODISM    IN    ARKANSAS. 

such  amusements  as  could  not  be  taken  in  the  name  of  the 
Lord  Jesus  Christ.  Mrs.  Barbara  Hicks,  "  a  mother  in 
Israel,"  came  upon  a  number  of  these  one  evening  who  were 
engaged  in  playing  cards  for  amusement  (not  gambling  as 
some  have  asserted).  She  seized  the  cards  and  threw  them 
into  the  fire,  and  administered  a  severe  rebuke  to  them. 
Philip  Embury  was  not  in  this  company,  as  some  have 
asserted.  Mrs.  Hicks  then  went  to  the  house  of  Philip  Em- 
bury, and  reproved  him  for  his  neglect  of  duty  in  not 
preaching  to  them,  saying  to  him,  "Bro.  Embury,  you  must 
preach  to  us,  or  we  shall  all  go  to  hell,  and  God  will  require 
our  blood  at  your  hands."  He  replied,  "How  can  I  preachy 
for  I  have  neither  a  house  nor  a  congregation."  She  then 
said,  "  Preach  in  your  own  house  and  to  your  own  company 
first."  To  this  he  agreed.  A  congregation  of  six  persons 
were  collected  together  in  his  own  house,  to  whom  he 
preached  the  first  Methodist  sermon  in  New  York.  This 
was  Mr.  Embury's  account  of  the  affair,  as  given  in  "  Lost 
Chapters  in  Methodism,"  by  J.  B.  Wakely,  who  was  stationed 
at  one  time  in  New  York  City,  and  was  perfectly  familiar 
with  its  history.  This  account  of  Mr.  Embury,  and  the  or- 
ganization of  the  first  Methodist  society  in  New  York,  is  a 
complete  vindication  of  their  character  against  the  frequent 
aspersions  of  the  enemies  of  Methodism. 

Philip  Embury  was  soon  joined  by  Capt.  Webb,  who  ren- 
dered efificient  service  to  the  infant  cause  in  New  York  City. 
He  preached  for  some  time  in  a  hired  room,  near  the  bar- 
racks. We  next  find  these  Methodists  occupying  a  rigging 
loft,  where  Philip  Embury  and  Capt.  Thomas  Webb  preached 
to  the  little  company  of  worshipers.  It  is  said,  "  In  this 
humble  place  twice  on  Sunday,  and  on  Thursday  evening, 
Philip  Embury  or  Capt.  Webb  preached  a  full,  free  and 
present  salvation,  and  here  the  worshiping  assemblies  were 
fed  with  the  sincere  milk  of  the  Word,  and  they  grew  there- 
by.    Here  they  wept,  and  prayed,  rejoiced,  and  praised." 


HISTORY    OF    METHODISM    IN    ARKANSAS.  21 

When  we  think  of  this  humble  beginning  of  Methodism  in 
America,  and  then  trace  its  wonderful  history  to  the  present 
time,  we  are  made  to  exclaim,  *'  What  hath  God  wrought." 
From  this  feeble  beginning,  Methodism  has  multiplied  until 
it  numbers  its  millions  of  adherents. 

In  1769,  Mr.  Wesley  sent  Richard  Boardman  and  Joseph 
Pillmore  over  to  America  to  assist  in  the  work  already  be- 
gun by  the  labors  of  Strawbridge  in  Maryland,  and  Embury 
and  Webb  in  New  York.  Boardman  and  Pillmore  were  the 
first  regular  itinerant  Methodist  preachers  sent  to  America. 

The  first  annual  Conference  held  in  America  met  in  the 
City  of  Philadelphia  July  6,  1773.  At  this  Conference  the 
minutes  show  that  there  were  ten  preachers  representing  a 
membership  of  1 160.  The  year  1784  was  an  eventful  one 
in  the  history  of  Methodism  in  America.  Previous  to  this 
time  no  one  was  authorized  to  administer  the  sacraments,  as 
none  of  the  preachers  had  ever  received  ordination.  The 
Methodists  of  America  were  desirous  of  receiving  the  sacra- 
ments from  the  hands  of  their  own  preachers,  and  conse- 
quently requested  Mr.  Wesley  to  make  some  provision  for 
them  to  receive  the  sacraments.  According  to  this  request, 
Mr.  Wesley  set  apart  Thomas  Coke,  a  Presbyter  of  the 
Church  of  England,  as  a  general  superintendent  of  the 
societies  in  America,  with  full  power  to  set  apart  Francis 
Asbury  to  the  same  office.  Thomas  Vassey  and  Richard 
Whatcoat  were  set  apart  at  the  same  time  to  act  as  Elders 
among  them  by  administering  baptism  and  the  Lord's  Sup- 
per. The  Conference  for  1874  recognized  the  action  of  Mr. 
Wesley  in  setting  apart  Thomas  Coke  and  Francis  Asbury 
as  joint  superintendents  of  the  Church  in  America,  which 
adopted  the  name  of  "  Methodist  Episcopal  Church."  The 
subsequent  history  of  the  Church  has  fully  justified  the 
wisdom  of  the  plan  of  organization.  The  statistics  for  the 
year  1784  show  a  membership  of  14,986,  and  preachers  83. 

Methodism  in   America   was   now   a    regularly  organized 


22  HISTORY    OF    METHODISM    IN    ARKANSAS. 

church,  fully  empowered  to  transact  all  the  business  pertain- 
ing to  an  independent  church  of  Christ.  The  happy  effect 
of  this  action  upon  the  growth  of  Methodism  is  seen  in  the 
increased  gain  in  membership.  The  total  membership  for 
the  year  was  i8,000  members  and  lo6  preachers,  a  gain  of 
3012  members  and  21  preachers.  The  Conferences  for  this 
year  were  held  at  Saulsbury,  North  Carolina;  Lane's  Chapel, 
Virginia,  and  Baltimore,  Maryland.  From  this  time  the 
Church  began  to  work  its  way  south  and  west  with  the  ad- 
vancing tide  of  immigration.  In  1788  a  Conference  was 
held  in  Holston.  In  1 790  there  were  Conferences  held  in 
Holston  and  in  Kentucky. 

In  1792  the  first  General  Conference  was  held  in  the  City 
of  Baltimore.  The  second  General  Conference  was  held  in 
the  City  of  Baltimore  in  ^g6.  Up  to  this  period  in  the 
history  of  the  Church  the  Bishops  exercised  discretionary 
power  in  appointing  as  many  Annual  Conferences  as  they 
judged  expedient  for  the  convenience  of  the  preachers  and 
people,  but  as  the  General  Conference  possessed  the  legis- 
lative power  to  make  rules  and  regulations,  it  was  deemed 
best  at  this  session  to  settle  definitely  the  question  in  re- 
gard to  their  number,  and  also  to  define  the  respective 
boundaries  of  each.  Accordingly  the  number  of  Confer- 
ences agreed  upon  was  six,  with  the  proviso  that  if  it  should 
be  considered  essential  to  the  demands  of  the  work  in  New 
England  the  Bishop  might  organize  an  additional  Conference 
in  the  province  of  Maine.  The  following  were  the  Confer- 
ences organized  : 

The  New  England  Conference,  the  Philadelphia  Confer- 
ence, the  Baltimore  Conference,  the  Virginia  Conference, 
the  South  Carolina  Conference,  and  the  Western  Conference. 
The  latter  embraced  the  States  of  Kentucky  and  Tennessee, 
and  subsequently  all  the  territory  lying  west  of  these  States. 

In  1806,  the  Western  Conference  embraced  the  Holston 
District,    Cumberland    District,     Kentucky    District,    Ohio 


HISTORY    OF    METHODISM    IN    ARKANSAS.  23 

District  and  the  Mississippi  District.  The  Mississippi  District 
embraced  two  appointments  in  Louisiana — Claiborne  and 
Opelousas.  In  1808,  the  Ouachita  Circuit  had  been  added 
to  the  district.  In  1809,  we  have  the  Indiana  District,  with 
four  appointments  in  Missouri :  Maramec  Circuit,  Missouri 
Circuit,  Cold  Water  Circuit  and  Cape  Girardeau  Circuit. 
It  is  probable  that  the  preacher  on  the  Cape  Girardeau  Cir- 
cuit penetrated  as  far  south  as  the  upper  part  of  Arkansas, 
though  of  this  we  have  no  positive  information.  It  is  also 
probable  that  the  preacher  in  the  Ouachita  Circuit,  in  the 
Mississippi  District,  penetrated  as  far  north  as  the  southern 
boundary  of  Arkansas.  We  know  that  at  this  early  date 
the  circuit  lines  were  not  very  clearly  defined,  and  as  these 
circuits  lay  near  the  boundary  lines  of  this  territory,  they 
may  have  crossed  over  and  preached  to  the  scattering  set- 
tlements that  had  been  formed  at  that  early  date.  While 
we  have  no  positive  evidence  that  any  Methodist  preacher 
had  ever  preached  within  the  Territory  at  this  early  date, 
from  facts  in  our  possession  we  incline  to  the  opinion  that 
there  had  been  Methodist  services  in  a  few  places. 

The  year  1811  is  noted  in  the  annals  of  Missouri  and  Ar- 
kansas as  the  period  of  the  great  earthquakes,  which  occurred 
at  New  Madrid,  in  the  Territory  of  Louisiana,  and  which 
reached  into  the  upper  part  of  what  is  now  the  State  of  Ar- 
kansas. It  began  in  the  neighborhood  of  the  mouth  of  the 
Ohio  River,  and  extended  southward  along  the  valley  of  the 
Mississippi  River  for  300  miles.  The  celebrated  naturalist. 
Von  Humboldt,  in  describing  this  earthquake,  says  that  "  it 
presents  one  of  the  few  examples  of  incessant  quaking  of 
the  ground  for  several  successive  months  far  away  from  any 
volcano.  The  ground  rose  and  sunk  in  great  undulations, 
and  lakes  were  formed  and  drained  again.  The  surface 
burst  open  in  great  fissures,  which  extended  northeast  and 
southwest,  and  were  sometimes  more  than  a  half-mile  long, 
and  from  these  fissures  mud  and  water  were  thrown  as  high 


24  HISTORY    OF    METHODISM    IN    ARKANSAS. 

as  the  tops  of  the  trees.     The   disturbances  continued  until 
March  26,  1812,  when  they  ceased. 

"This  was  the  most  extended  earthquake  ever  felt  in  the 
United  States,  and  the  effect  of  it  was  to  leave  a  large  por- 
portion  of  the  country  near  New  Madrid  sunk  and  sub- 
merged. It  has  since  been  called  '  the  sunk  country.'  In 
Craighead  County,  Ark.,  is  to  be  found  a  portion  of  country 
called  the  '  sunk  lands,'  which  were  submerged  by  this 
earthquake  February  6,  1812.  The  St.  Francis  River  altered 
its  course  and  followed  the  lowest  places,  leaving  its  former 
bed  dryj  and  lakes  formed  in  places  where  it  used  to  run.  At 
the  time  this  earthquake  was  in  progress  the  steamer  New 
Orleans,  the  first  steamboat  on  the  Western  waters,  was  on 
her  first  trip  from  Pittsburg,  the  place  of  her  building,  to 
New  Orleans,  the  place  of  her  destination,  under  charge  of 
Mr.  Nicholas  J.  Roosevelt,  her  builder  and  projector.  After 
passing  the  falls  of  the  Ohio  the  existence  of  the  earth- 
quake began  to  be  manifest. 

"At  New  Madrid,  a  great  portion  of  which  had  been  en- 
gulphed,  as  the  earth  opened  in  great  chasms  and  swallowed 
up  houses  and  their  inhabitants,  terror-stricken  people 
begged  to  be  taken  on  board,  while  others,  dreading  the 
steamboat  more  than  the  earthquake,  hid  themselves  as  the 
boat  approached.  One  of  the  most  uncomfortable  things 
of  the  voyage  was  the  confusion  of  the  pilot,  who  became 
alarmed,  and  declared  that  he  was  lost,  so  great  had  been 
the  changes  in  the  channel  caused  by  the  earthquake. 
Where  he  had  expected  to  find  deep  water,  roots  and  stumps 
projected  above  the  surface.  Tall  trees  that  had  been  their 
guides,  had  disappeared.  Islands  had  changed  their  shapes, 
cut-offs  had  been  made  through  what  was  forest  land,  when 
he  last  saw  it."  (See  Claiborne's  History  of  Mississippi,  Vol. 

I,  P-  537-) 

In  another  description  of  this  event  we  have  this  state- 
ment :  "  The  people  of  the  Little  Prairie  had  their  little  set- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  25 

tlement  which  consisted  of  lOO  families  entirely  broken  up — 
only  two  families  remained.  The  whole  region  was  covered 
with  sand  to  the  depth  of  two  or  three  feet.  The  surface 
was  red  with  oxydized  pyrites  of  iron,  and  pieces  of  pit  coal. 
The  country  was  filled  with  chasms  running  from  northeast  to 
southwest,  at  intervals,  sometimes  as  close  as  half  a  mile 
apart,  and  sufficiently  large  to  swallow  up  not  only  men  but 
houses.  To  save  themselves  the  inhabitants  cut  down  large 
trees  at  right  angles  to  the  chasms  and  stationed  themselves 
thereon.  The  great  Prairie  settlement,  one  of  the  most 
flourishing  on  the  west  bank  of  the  Mississippi,  and  New 
Madrid,  dwindled  into  insignificance,  and  decay,  the  people 
trembling  in  their  miserable  hovels  at  the  distant  and  mel- 
ancholy rumbling  of  the  approaching  shocks." 

The  Rev.  John  M.  Steele  has  left  us  a  very  vivid  descrip- 
tion of  these  earthquakes,  which  he  obtained  from  eye-wit- 
nesses of  the  scenes  described.  The  first  and  severest 
shock  came  at  night.  The  afternoon  preceding  this  shock 
was  bright  and  clear  without  any  signs  of  the  terrible  scenes 
that  were  fast  approaching  the  quiet  and  seemingly  secure 
population  of  these  communities.  The  greater  part  of  the 
shipping  of  those  days  was  carried  in  flatboats,  and  upon 
this  particular  occasion  the  river  near  New  Madrid  was  lined 
with  flatboats  loaded  with  produce  of  all  kinds  for  the 
markets.  An  eye-witness  who  was  on  one  of  the  boats, 
;says  that  about  lO  or  ii  o'clock  at  night  a  sheet  of  flame  and 
burning  coals  seemed  to  come  from  the  bed  of  the  river, 
shooting  up  to  the  height  of  several  hundred  feet  into  the 
air.  The  shock  was  attended  by  a  low  rumbling  sound  like 
distant  thunder.  The  rushing  of  the  fire  and  coals  through 
the  water  produced  a  wave  that  carried  the  water  up  stream 
for  the  distance  of  several  miles.  An  eye-witness  states 
that  the  flatboat  he  was  on  was  carried  up  the  river  about 
four  miles. 

There  are  some  rather  amusing   incidents  related  of  the 


26  HISTORY    OF    METHODISM    IN    ARKANSAS. 

effect  that  the  great  earthquakes  of  i8ii  had  upon  the  peo- 
ple. Rucker  Tanner,  who  afterwards  became  a  travelings 
preacher  in  the  Conference,  and  his  father  who  was  a  local 
preacher  in  the  Methodist  Church,  were  living  at  that  time 
in  the  New  Madrid  country.  A  certain  man,  whom  we  shall 
call  Mr.  R.,  became  greatly  alarmed  and  thought  the  Great 
Day  of  Judgment  had  come.  He  sent  in  great  haste  for  the 
Elder  Tanner  to  come  and  take  up  his  case  at  once,  for  it 
was  the  worst  case  in  all  the  country ;  that  it  was  the  most 
difficult  of  any,  as  he  had  been  a  very  bad  man. 

The  following  is  from  a  writer  who  was  only  ten  years  old 
at  the  time  of  the  earthquake :  "  It  was  Sunday,  and  I  had 
gone  out  in  the  woods  and  gathered  hazel-nuts.  James 
Dennis  had  just  built  a  log  house,  and  in  digging  up  earth  to 
fill  the  hearth-place  had  come  upon  the  skeleton  of  what  he 
supposed  to  be  an  Indian.  Captain  Oatwell  and  my  father 
were  sleeping  together  at  the  house  of  Mr.  Dennis.  That 
same  Sunday  night,  while  we  were  all  asleep  in  bed,  the 
earthquake  came.  It  awoke  the  Captain,  who  remarked  to 
my  father  that  he  thought  '  the  Indian  must  be  turning  over.' 
At  home,  my  mother,  in  the  alarm  of  the  shaking,  thought 
that  the  Indians  were  attempting  to  break  into  the  house  ; 
and  she  arose  in  bed  and  took  down  a  sword  that  hung  over 
it.  Then  the  frightened  negroes  came  to  my  mother  to 
know  what  they  must  do.  She  said  to  them  :  *  Pray  with 
all  your  might ;  it  is  an  earthquake.'  My  own  thoughts- 
were  that  the  cause  of  the  earthquake  was  my  gathering 
nuts  on  .the  Sabbath  ;  and  as  soon  as  daylight  appeared  I 
took  my  load  of  nuts  and  emptied  them  out  behind  a  stump 
a  little  way  from  the  house." 

Referring  to  the  excitement  that  prevailed  in  consequence 
of  the  earthquakes.  Bishop  Paine  says:  "  In  many  instances 
the  excitement  assumed  a  religious  aspect,  and  a  wide-spread 
and  glorious  revival  extended  throughout  the  greater  part  of 
tjie    Western  work  ;  insomuch    that    the  two   Conferences,. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  2/ 

Ohio  and  Tennessee,  into  which  the  Western  was  divided 
by  the  General  Conference,  reported  in  the  fall  of  1812  a  net 
gain  of  more  than  50  per  centum.  So  that  the  Lord  had 
not  only  terribly  shaken  the  earth,  but  had  also  mercifully 
shaken  the  hearts  of  the  people." 

To  the  same  effect,  John  Scripps  says :  "  This  year  the 
Lord  shook  terribly  the  earth,  particularly  the  circuits  of 
Brother  McFarland's  chars^e.  The  people  became  alarmed 
and  fled,  many  to  Christ,  but  more  into  the  Church,  for 
refuge." 

The  reformations  produced  by  this  excitement  were  in 
many  instances  of  the  most  permanent  character. 


CHAPTER  V. 

Introduction  ok  Methodism  in  Arkansas — Wm.  Patter- 
son— Kentucky  Colony — John  Patterson — Helena — 
Eli  Lindsay — Spring  River — First  Circuit — William 
Stephenson — John  Henry. 

There  is  some  little  difficulty  in  ascertaining  who  were  the 
first  Methodist  preachers  to  enter  the  territory  that  now 
forms  the  State  of  Arkansas.  There  is  the  same  difficulty 
in  regard  to  the  place  and  time  when  the  first  preaching  was 
had  and  the  first  societies  were  organized.  Our  authorities 
are  a  little  obscure,  both  in  their  dates  and  the  persons  who 
were  prominent  in  these  beginnings  of  Methodism.  In  the 
early  part  of  the  year  i8oo  William  Patterson,  Sylvanus 
Philips  and  Abraham  Philips  moved  from  Kentucky  to  Ark- 
ansas and  settled  three  miles  south  of  the  St.  Francis  River, 
at  a  point  known  as  the  Little  Prairie,  on  the  bank  of  the 
Mississippi  River.  John  Patterson  was  born  at  this  place 
during  this  year.  He  was  the  first  white  child  born  in  this 
part  of  the  State,  and  probably  the  first  child  born  of  Amer- 
ican parents  in  the  State.  In  the  summer  of  1800,  William 
Patterson  cut  the  large  cane  where  the  City  of  Helena  now 
stands,  and  built  a  rude  warehouse  for  storing  goods  and 
provisions  for  the  accommodation  of  barge  shipping,  as 
there  were  no  steamboats  at  that  day. 

From  the  minutes  we  learn  that  Wilham  Patterson  was 
admitted  into  the  Western  Conference  in  1804,  and  was  ap- 
pointed to  the  Scioto  Circuit.  In  1806,  he  was  appointed  to 
Claiborne  Circuit,  and  Elisha  M.  W.  Bowman  to  Opelousas 
Circuit,  Louisiana.  This  was  the  first  appearance  of  organ- 
ized Methodism  west  of  the  Mississippi  River.  While  we 
have    no    positive     evidence    that    William    Patterson    ever 


HISTORY    OF    METHODISM    IN    ARKANSAS.  29 

preached  near  Helena  before  his  admission  into  the  travel- 
ing connection  in  1804,  it  is  highly  probable  that  he  did 
preach  there  as  a  local  preacher.  The  success  of  the  first 
preachers  indicates  that  some  Methodist  families  had  pre- 
ceded the  organised  forces  of  the  Church  into  these  new 
fields  of  labor. 

We  have  already  had  occasion  to  notice  the  fact  that 
John  Travis  was  appointed  to  the  Missouri  Circuit  in  1807. 

At  the  Tennessee  Conference,  which  met  at  Bethlehem, 
Wilson  County,  Tennessee,  October  20,  181 5,  Spring  River 
Circuit  was  made  a  part  of  the  Missouri  District  and  left  to 
be  supplied.  This  was  the  first  regular  work  laid  off  by  the 
Conference  in  the  Territory  of  Arkansas.  While  there  had 
been  occasional  preaching  by  the  preachers  from  the  Mis- 
souri District  within  this  territory,  this  was  the  first  regular 
appointment.  As  the  work  was  left  by  the  Conference  to  be 
supplied,  this  was  done  by  Eli  Lindsay,  a  local  preacher 
who  lived  on  the  Strawberry  River,  near  the  mouth  of  Big 
Creek. 

Rev.  John  M.  Steele,  from  whose  manuscript  I  am  in- 
debted for  this  information,  says:  "  Col.  Magness  stated  to 
me  that  their  first  preacher  was  named  Lindsay,  and  that  he 
preached  on  White  River  and  Little  Red  River,  and  thence 
to  Strawberry  and  Spring  River.  That  his  visits  were  ir- 
regular, and  that  he  would  attend  all  the  house-raisings,  log- 
rollings, quiltings,  marriages  and  frolics  of  all  kinds  where 
he  could  get  the  people  together,  and  that  when  the  young 
folks  got  tired  of  their  fun  the  preacher  would  propose  a 
song  and  prayers  and  a  talk  to  them,  and  in  this  way  secure 
their  attention.  His  course  was  approved  both  by  the  Con- 
ference and  the  people."  At  the  close  of  the  year  he  re- 
ported a  circuit  of  ninety-five  members,  a  most  excellent  re- 
port for  such  a  new  and  sparsely  settled  country. 

As  Spring  River  was  thought  to  be  of  sufficient  import- 
ance to  designate  the  name  of  the  first  circuit  in  Arkansas,. 


30  HISTORY    OF    METHODISM    IN    ARKANSAS. 

a  brief  description  of  the  stream  may  be  of  some  interest  to 
the  reader.  Spring  River  is  a  branch  of  the  celebrated 
Mammoth  Spring,  which  Hes  directly  on  the  line  between 
Missouri  and  Arkansas.  The  issue  is  about  one  hundred 
yards  south  of  the  line,  and  flows  in  a  southeasterly  direc- 
tion forty  miles  to  its  mouth,  near  Powhatan  on  Black  River, 

The  following  incident  is  related  of  Mr.  Lindsay's  first 
visit  to  the  place  where  Batesville  now  stands.  It  was  in 
i8i6.  A  Mr,  Reid  had  ascended  the  White  River  with  a 
keelboat,  which  was  loaded  with  a  few  dry  goods  and  gro- 
ceries, and  stopped  at  the  mouth  of  Polk  Bayou.  As  there 
were  some  scattered  settlements  near,  and  Mr.  Lindsay 
thinking  it  a  good  place  for  an  appointment,  obtained  per- 
mission from  Mr.  Reid  to  preach  there  on  Sunday.  Mr. 
Reid  had  built  a  small  rough  cabin,  and  cleared  away  some 
of  the  heavy  cane  that  covered  that  rich  bottom  soil.  The 
house  was  small,  but  it  was  sufficient  to  accommodate  the 
small  congregation  that  would  assemble.  Sunday  came,  and 
as  the  day  was  fair  there  was  a  good  congregation  for  the 
community.  As  was  the  custom  in  those  days,  the  men 
brought  their  rifles  and  bear  dogs  with  them  to  church. 
After  the  rifles  were  all  stacked  against  the  house  and  the 
salutations  had  been  passed,  the  preacher  began  the  services 
of  the  hour.  After  the  singing  and  prayer,  and  the  preacher 
had  fairly  began  his  sermon,  the  bear  dogs,  which  in  the 
meantime  had  found  a  bear  in  the  cane  near  by,  and  as  he 
ran  out  into  an  open  space  near  the  house,  the  men  sprang 
to  their  guns  and  ran  out  after  the  bear,  leaving  the  preacher 
and  the  women  in  the  house  to  conclude  the  services  as  best 
they  could.  Services,  however,  were  suspended  for  awhile, 
and  the  bear  was  soon  killed,  when  the  men  returned  and 
stacked  their  guns  against  the  wall,  and  the  preacher  fin- 
ished his  sermon  without  any  further  interruption. 

This  was  the  introduction  of  Methodism  into  the  neigh- 
borhood of  Batesville  several  years  before  the  town  was  lo- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  3 1 

cated.  Rev.  John  M.  Steele  informs  us  that  he  had  this  in- 
cident from  an  eye-witness  of  the  scene. 

That  portion  of  the  Tennessee  Conference  lying  west  of 
the  Ohio  and  Mississippi  Rivers  was  organized  into  the  Mis- 
souri Conference  in  1816.  At  this  session  of  the  Conference 
there  were  two  circuits  in  the  Arkansas  Territory.  The  ap- 
pointments for  Arkansas  were :  Spring  River  Circuit,  Philip 
Davis;  Hot  Springs  Circuit,  William  Stephenson.  These 
two  circuits  embraced  the  whole  of  the  Territory  of  Arkan- 
sas. At  the  close  of  this  year  there  were  reported  from  the 
circuits  lying  within  the  Arkansas   Territory   190  members. 

The  second  session  of  the  Missouri  Conference  met  at 
Bethel,  Illinois  Territory,  October  6,  1817,  Bishop  Roberts 
presiding. 

The  preachers  for  Arkansas  were  :  Spring  River,  Alex- 
ander McAlisfer ;  Hot  Springs,  Williarm  Stephenson  and 
John  Harris. 

This  was  an  eventful  year  in  the  history  of  Methodism  in 
Arkansas.  Two  men,  William  Stephenson  and  John  Harris, 
men  who  in  after  life  made  their  impress  upon  the  Church, 
and  by  their  zeal  and  labors  won  the  appellation  of  apostles 
of  Methodism  in  Arkansas,  were  appointed  to  the  same  cir- 
cuit. At  this  time  the  Hot  Springs  Circuit  embraced  a 
large  part  of  the  Territory  of  Arkansas.  It  included  all 
settlements  south  of  the  Arkansas  River.  Mr.  Stephenson 
whose  name  will  frequently  occur  in  the  course  of  this  his- 
tory, has  been  described  as  being  in  personal  appearance,  a 
man  of  about  five  feet  ten  inches  in  height,  of  a  round  mus- 
cular form,  with  auburn  hair,  and  a  very  expressive  brown  eye, 
and  of  a  nervous,  sanguine  temperament.  He  is  described 
as  being  a  man  of  great  personal  courage,  which  gave  him 
wonderful  success  among  the  people.  At  this  date  Hot 
Springs  had  a  mixed  population  of  French,  Spaniards  and 
Indians,  together  with  a  few  Americans,  There  were  small 
groups  of  settlements  formed  along  the  Ouachita  and  Saline 


32  HISTORY    OF    METHODISM    IN    ARKANSAS. 

and  Red  Rivers ;  and  the  work  of  these  devoted  preachers 
was  expected  to  include  all  these  settlements  south  of  the 
Arkansas  River.  From  the  nature  of  the  case  this  was  a 
very  difficult  and  important  charge.  The  great  majority  of 
the  population  were  either  Catholics  or  inclined  toward  that 
religion,  and  consequently  would  not  listen  to  the  teaching 
of  the  Protestant  ministry.  To  add  to  the  difficulties 
under  which  these  ministers  labored  there  was  but  little  per- 
manence in  society ;  the  people  were  so  migratory  in  their 
habits  that  permanent  churches  could  not  be  established; 
yet  in  the  face  of  all  these  difficulties,  these  undaunted  ser- 
vants of  Christ,  by  their  apostolic  zeal,  laid  securely  the  foun- 
dations of  success  seldom  surpassed  in  the  history  of  the 
Church.  Of  these  devoted  men  we  will  have  frequent  occa- 
sion to  speak  in  the  future  progress  of  this  work. 

In  our  account  of  the  honored  men  who  laid  the  founda- 
tions of  the  Church  in  Arkansas,  we  cannot  omit  the  name 
of  John  Henry.  He  is  supposed  by  some  to  have  been  the 
first  Methodist  preacher  to  enter  the  Territory  of  Arkansas, 
and  to  preach  the  first  Methodist  sermon.  There  is  some 
confusion  of  dates  as  to  the  exact  time  when  he  entered  the 
Territory.  From  the  best  information  in  possession  of  the 
writer,  Mr.  Lindsay  preceded  Mr.  Henry  a  short  time.  Mr. 
Henry,  however,  occupies  the  same  relation  to  the  southern 
part  of  the  State  that  Mr.  Lindsay  does  to  the  northern 
part.  They  were  both  pioneers  in  their  respective  fields  of 
labor.  Father  Henry,  as  he  was  familiarly  called,  lived  to 
the  great  age  of  93  j^ears,  honored,  respected  and  beloved 
by  all  who  knew  him.  The  following  notice  of  this  vener- 
able man  from  the  pen  of  his  old  friend,  Dr.  J.  Custer,  will 
be  greatly  appreciated  : 

"The  Rev.  John  Henry  departed  this  life  at  his  residence 
near  Centre  Point,  Ark.,  September  17,  1872,  in  his  ninety- 
third  year.  He  was  a  native  of  North  Carolina,  and  was 
reared  and  received  strict  moral  culture   by  pious  Presbyte- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  35 

rian  parents.  He  arrived  at  manhood  a  stranger  to  spirit- 
uality or  spiritual  enjoyment,  but  in  early  life  he  was 
awakened  under  the  preaching  of  the  Rev.  Thomas  Logan 
Douglass,  and  was  induced  to  seek  the  spiritual  life  that  he 
felt  he  so  much  needed.  He  became  very  serious,  and 
sought  for  about  two  years  without  finding  comfort.  At 
length  he  determined  to  renew  his  efforts  by  entering  upon 
the  discharge  of  every  Christian  duty.  The  first  that  came 
up  in  order  was  family  prayer,  as  he  was  the  head  of  a 
family.  He  unfolded  his  plan  to  his  wife,  who  was  a  pious 
lady,  and  very  cordially  agreed  to  co-operate  with  him  with 
all  her  heart,  and  in  his  very  first  effort  to  lead  his  family  to 
a  throne  of  grace,  God  most  mercifully  and  powerfully  con- 
verted his  soul.  A  sacred  flame  was  then  kindled  in  his 
heart  that  never  burnt  dimly  through  the  course  of  his  long 
and  useful  life.  He  left  his  native  State  at  an  early  day 
and  settled  on  Duck  River,  near  Columbia,  Tenn.,  when  it 
was  comparatively  a  wilderness,  where  some  of  his  family 
still  reside.  He  remained  in  that  section  about  ten  years, 
then  removed  to  the  Missouri  Territory,  where  he  remained 
until  the  autumn  of  i8i8,  when  he  made  his  final  move  to 
the  wilderness  Territory  of  Arkansas,  and  settled  near 
Mount  Prairie,  Hempstead  County,  within  twenty-five  miles 
of  which  point  he  spent  the  remainder  of  his  life.  I  have 
no  data  by  which  I  can  arrive  at  the  precise  date  when  he, 
received  his  license  from  the  Church  to  preach.  It  was 
prior  to  the  year  i8iO,  probably  as  early  as  1805.  He  was 
elected  by  the  Missouri  Conference  to  Deacon's  orders  years 
before  the  Arkansas  was  set  off  from  that  Conference, 
but  it  was  not  until  1841  that  an  opportunity  was  afforded 
by  Bishop  Thomas  A.  Morris  passing  through  this  country 
for  him  to  receive  ordination.  He  became  identified  with 
the  Methodist  Church  in  Arkansas  in  her  infancy,  and  was. 
an  active   and  indefatigable  co-laborer  v/ith   the   noble  and 

sweet-spirited  William  Stephenson,  who  was  the  Apostle  of 
3— M 


34  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Methodism  in  Arkansas.  He  made  many  sacrifices,  and 
labored  extensively  with  that  man  of  God  in  building  up 
the  Church  in  this  wilderness  country.  Although  he  never 
belonged  to  the  itmerancy,  yet,  in  the  days  of  vigorous  man- 
hood, he  was  abundant  in  labors,  and  had  a  wide-extended 
sphere  of  usefulness.  His  great  soul  filled  to  overflowing 
with  love  to  God  and  mankind  ;  he  was  ever  alive  to  the  in- 
terests of  the  Redeemer's  kingdom,  and  from  his  warm 
heart  flowed  perpetual  streams  of  beneficence  for  the  weal  of 
the  fallen  sons  of  want.  And  doubtless  hundreds,  and  per- 
haps thousands,  in  the  day  of  eternity,  will  hail  him  as  the 
blessed  instrumentality,  either  directly  or  indirectly,  of  their 
conversion  to  God.  His  life  in  the  Church  and  in  his  in- 
tercourse with  the  world,  most  beautifully  exemplified  the 
doctrine  and  spirit  of  our  holy  Christianity.  Such  was  his 
meekness,  gentleness,  patient  forbearance,  charity  and  sympa- 
thy with  the  unfortunate  and  suffering  of  his  race,  his  can- 
dor and  strict  integrity  in  all  the  relations  of'  life,  that  in 
the  estimation  of  the  Church  and  world  he  has  stood  almost 
without  a  peer  in  the  Church  of  God  in  Arkansas  for  the 
last  half  a  century,  and  to  love  him  was  but  to  know  him,  by 
all  who  had  the  least  appreciation  of  a  virtuous  and  useful 
life.  God's  ministers,  especially  those  in  the  itinerant  ranks, 
have  ever  found  in  him  a  faithful  and  reliable  friend,  and 
among  the  vast  numbers  who  have  been  associated  with 
him  in  the  last  half  century,  perhaps  not  one  could  be 
found  who  would  not  readily  acknowledge  the  material  aid 
received  from  him  in  the  work  of  forwarding  the  benevolent 
enterprises  of  the  gospel.  Especially  the  young  and  inex- 
perienced in  the  ministry  ever  found  in  him  a  sympathizing 
friend,  who  watched  over  them  in  love,  administered  godly 
admonitions,  and  poured  into  their  desponding  hearts  sweet 
comfort  and  encouragement,  and  ever  followed  them  up  with 
his  mighty  prayers.  Of  late  years  I  have  seen  some  of 
those  who  have  been  the  beneficiaries  of  his  godly  counsels 


HISTORY    OF    METHODISM    IN    ARKANSAS.  35 

probably  a  quarter  of  a  century  in  the  past  wending  their 
way  from  distant  parts  of  this  field  of  labor  to  the  humble 
and  retired  domicil  to  interview  once  more  this  venerable 
friend  and  servant  of  God,  And,  O,  what  a  blessed  privi- 
lege to  hear  the  religious  experience  of  one  so  holy  and  so 
ripe  for  the  kingdom  of  heaven  !  They  felt  that  God  was 
there,  and  that  they  were  at  the  very  gate  of  heaven.  But 
those  privileges  are  past.  Father  Henry  is  gone  ;  the  loss 
of  his  counsel  and  prayers  to  us  is  a  aserious  one.  He  has 
been  infirm  for  many  years ;  has  not  attempted  to  preach 
probably  for  the  last  twenty  years.  For  the  last  six  or  eight 
years  he  has  not  been  able  to  get  out  to  church  regularly, 
but  his  heart  was  there.  He  felt  a  deep  and  abiding  interest 
for  her  prosperity.  When  taken  to  church,  though  unable 
to  exhort,  he  would  arise  to  his  feet,  supported  by  a  friend, 
and  relate  his  experience  and  magnify  the  love  and  amazing 
mercy  of  God  in  his  salvation.  He  would  speak  of  his  firm 
hope  and  ever-brightening  prospects  of  heaven,  and  would 
strongly  admonish  the  Church  to  faithfulness,  and  urge 
them,  in  the  language  of  the  apostle,  to  brotherly  love  : 
'  Little  children,  love  one  another.'  He  was  confined  in 
his  last  sickness  about  two  months.  He  bore  it  without 
murmur  or  complaint,  but  in  patient  submission  he  could 
say,  'Thy  will  be  done,'  and  in  the  midst  of  his  deepest 
affliction  the  great  purpose  of  his  life,  to  magnify  God  and 
to  do  good,  was  fully  exemphfied,  and  it  was  a  matter  of 
small  concern  whether  this  was  done  by  life  or  by  death." 

The  first  "meeting-house"  built  in  Hempstead  County 
was  called  Henry's  Chapel,  in  honor  of  John  Henry. 

Rev.  John  M.  Steele  says  of  him,  in  reference  to  his  re- 
moval to  Arkansas  :  "  This  move  brought  Mr.  Henry  in 
contact  with  Mr.  Stephenson  and  Mr.  Harris,  both  of  whom 
were  laboring  in  the  neighborhood  of  Mr.  Henry's  new  set- 
tlement. Their  religious  views,  sentiments  and  style  of 
labor  were  in  full  accord.     They  introduced  the  camp-meet- 


36  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ing  into  that  part  of  the  country,  and  the  people  would 
attend  them  from  a  distance  of  twenty-five  to  an  hundred 
miles.  As  the  chief  speaker  on  such  occasions,  Mr.  Stephen- 
son was  called  the  Apostle  of  Methodism  for  Arkansas." 

We  have  had  occasion  to  speak  of  a  colony  of  Kentuck- 
ians,  that  settled  on  the  west  bank  of  the  Mississippi,  where 
Helena  now  stands.  During  the  year  1818  there  was  a  valu- 
able addition  to  that  colony  in  the  person  of  William  Harri- 
son Bailey,  who,  with  his  family,  came  down  from  Nelson 
County,  Ky,,  in  a  flatboat  and  settled  at  Helena.  His 
earnest,  consistent  Christian  life  soon  made  an  impression 
upon  his  neighbors.  He  opened  his  house  for  prayer  meet 
ings  for  his  neighbors,  and  finally  organized  a  society  of 
Methodists  in  Helena,  which  was  the  beginning  of  Methodism 
in  Helena. 

In  1818  the  tribes  of  Indians  that  inhabited  the  Territory 
of  Arkansas,  began,  according  to  treaty  stipulations,  to  re- 
move to  the  West,  but  as  they  were  not  hurried  by  the  influx 
of  the  whites  into  the  Territory,  they  did  not  all  remove  for 
a  number  of  years. 

From  this  date,  as  the  original  inhabitants  began  to  decline 
in  numbers,  and  the  white  population  to  increase,  there  was 
more  freedom  felt  in  Church  and  State,  in  laying  plans  for 
the  future  growth  and  development  of  the  country.  The 
statistical  reports  for  the  year  show  a  white  membership  of 
447,  and  colored  membership  of  thirty-five. 


CHAPTER  VI. 

Local  Preachers — Alexander — Maxwell — Eli  Lindsay 
— Jacob  Shook  —  Daniel  Propps — Henry's  Chapel — 
Charles  Seay  —  Dr.  Biggs  —  John  M.  Carr  —  Joseph 
P.ENFROE — William  G.  Guise — G.  W.  Sorrells. 

Among  the  first  settlers  in  Arkansas  there  were  many- 
Methodists  from  the  older  States,  and  among  these  were  some 
local  preachers,  and  before  any  regular  circuits  had  been 
formed  or  any  preachers  had  been  appointed  by  the  Con- 
ferences to  take  the  pastoral  oversight  of  the  flock,  these  local 
preachers  had  collected  a  few  scattering  congregations, 
preaching  to  them  in  private  houses,  and  in  the  open  air 
and  under  brush  arbors,  and  in  this  way  laid  the  foundations 
of  Methodism  in  the  State. 

It  is  somewhat  difficult  for  us  at  this  day,  when  the  de- 
mands for  regular  preaching  are  so  fully  met  by  the  itinerant 
ministry,  to  fully  appreciate  the  labors  of  these  early  local 
preachers.  Methodism  owes  a  debt  of  gratitude  to  the  local 
ministry  of  the  Church.  We  can  never  forget  that  the  first 
Methodist  sermon  ever  preached  in  the  United  States  was 
by  a  local  preacher,  Robert  Strawbridge,  in  his  own  house, 
on  Sam's  Creek,  then  in  the  backwoods  of  Maryland. 
Philip  Embury,  another  local  preacher,  delivered  the  first 
Methodist  sermon  in  the  City  of  New  York,  in  his  own 
hired  house,  to  a  congregation  of  six  persons.  Then  came 
Thomas  Webb,  another  local  preacher,  who  preached  to  a 
congregation  gathered  in  a  rigging  loft,  in  the  City  of  New 
York. 

Similar  instances  of  the  usefulness  of  the  local  ministry 
might  be  given  from  the  history  of  the  Church  in  every 
State  in  the  Union.     In  speaking  of  the  labors  of  Alexander 


38  HISTORY    OF    METHODISM    IN    ARKANSAS. 

in  the  early  days  of  Methodism  in  Texas,  Bishop  McTyiere 
says :  "  He  had  the  co-operation  of  a  few  faithful  local 
preachers  who  had  gathered  a  score  of  members  of  whom  a 
goodly  number  were  present  at  this  camp-meeting  west  of 
Brazos."  The  wisdom  of  the  Church  in  recognizing  the 
labors  of  the  local  preachers  is  clearly  seen  in  its  adaptation 
to  the  necessities  of  the  Church  in  all  new  countries.  From 
the  time  that  Mr.  Wesley  was  led  to  recognize  the  valuable 
services  of  Thomas  Maxwell,  until  the  present  day,  the  local 
ministry  has  been  an  essential  factor  in  the  success  and 
prosperity  of  Methodism.  An  eloquent  writer  has  said : 
"  In  many  districts  in  England,  laymen — local  preachers — 
prepared  the  way  for  Mr.  Wesley,  and  his  regular  helpers. 
In  some  places  they  broke  up  the  hard  soil,  planted  the  first 
gospel  seed,  and  reaped  the  first  fruit  before  Wesley  came." 
This  history  was  constantly  repeated  in  America,  where  the 
local  preachers  were  not  only  the  first  Methodist  preachers, 
but  in  many  instances  they  were  the  first  Protestant  preachers 
to  enter  the  new  Territories.  Dr.  McAnally  says:  "It  is 
worthy  of  note  that  the  earliest  pioneer  of  Methodism  in 
Missouri  came  from  the  ranks  of  the  local  ministry.  It  was 
a  local  preacher  who  broke  and  blazed  the  way  for  the  first 
itinerant  who,  but  for  these  pioneer  labors,  must  have  much 
longer  delayed  his  entrance  into  this  field  and  achieved  when 
he  came  a  greatly  inferior  measure  of  success.  Nor  was 
this  a  solitary  instance,  but  to  a  large  extent  it  was  the  case 
throughout  the  southwestern  and  western  parts  of  the 
country  generally." 

In  common  with  the  history  of  Methodism  in  other  places, 
the  first  Methodist  organizations  in  Arkansas  were  effected 
through  the  labors  of  local  preachers.  It  was  a  local 
preacher,  Eli  Lindsay,  who  organized  the  first  societies  in  the 
northern  part  of  the  State  in  the  early  settlements  along 
the  Spring  and  White  Rivers,  while  another  local 
preacher,  John   Henry,  organized  the   first  societies   in   the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  2)9 

southern  part  of  the  State.  He  came  to  Arkansas  in  i8i8, 
and  settled  at  Mount  Prairie,  in  Hempstead  County,  where 
a  house  of  worship  was  soon  built,  known  as  Henry's  Chapel. 
In  a  short  time  after  this,  the  brothers  Alexander,  Jacob 
Shook,  and  Daniel  Propps,  moved  into  the  Territory  and 
settled  near  Mount  Prairie. 

These  all  became  familiar  names  in  the  history  of  Arkan- 
sas Methodism.  Some  of  their  descendants  afterward  en- 
tered the  itinerant  ministry,  and  of  them  we  will  have  frequent 
occasion  to  speak  in  the  course  of  this  history.  Another 
pioneer  of  Methodism  from  the  local  ranks  was  Charles 
Seay,  who  settled  in  an  early  day  near  Warren,  in  Bradley 
County,  and  John  M.  Carr,  who  came  in  an  early  day 
to  Drew  County,  and  Joseph  Renfroe,  and  William  G. 
Guise,  and  Dr.  Jacob  Custer,  who  at  an  early  day  were  in 
the  itinerant  ranks,  but  having  located  did  valuable  service 
for  many  years  as  local  preachers.  The  name  of  Dr.  Biggs 
deserves  especial  notice  in  this  connection.  He  vvas  for 
many  years  engaged  in  the  practice  of  medicine,  and  was 
eminent  in  his  profession.  He  was  a  local  preacher  of 
marked  ability.  He  located  at  an  early  date  in  the  south- 
western part  of  the  State,  and  preached  extensively  in 
Hempstead,  Howard,  and  the  adjacent  counties.  He  has 
two  sons  in  the  itinerant  ministry,  W.  H.  H.  Biggs  and 
Joseph  Biggs. 

The  following  notice  of  prominent  local  preachers  in  the 
northwestern  part  of  the  State  will  be  of  interest  r 

"  The  name  of  George  W.  Sorrells  deserves  a  place  amoug 
the  pioneers  of  Methodism  in  the  northwestern  part  of  Ar- 
kansas. The  first  society  of  Methodists  organized  within  the 
territory  embraced  by  the  Fort  Smith  District  was  in  his 
house,  and  was  principally  composed  of  his  family.  The 
nearest  appointment  to  this  society  was  seventy  miles,  to 
which  place  Mr.  Sorrells  went  and  reported  the  organization 
of  this  society  to  the  missionary,  who  placed  it  on  the  plan  of 


40'  HISTORY    OF    METHODISM    IN    ARKANSAS. 

his  work.  Soon  after  this  he  was  licensed  to  preach  the 
gospel.  Possessing  a  strong  and  vigorous  intellect,  and  of 
studious  habits,  he  soon  became  a  very  able  and  successful 
preacher  in  the  local  ranks.  His  services  were  sought  by 
the  people  throughout  that  region  of  the  State.  His  house 
was  the  itinerant  preacher's  home,  and  his  counsels  were 
greatly  prized  by  his  brethren  in  the  traveling  ministry,  who 
ever  found  in  him  a  loyal  and  sympathizing  friend.  He  was 
directly  instrumental  in  the  conversion  of  many  who  attended 
upon  his  ministry. 

"Among  the  first  teachers  to  whom  I  was  sent  was  Rev. 
William  Atchley  Maples.  He  was  converted  and  licensed  to 
preach  near  Cleveland,  Tenn.;  came  to  Carroll  County,  Ark., 
in  1850;  joined  the  Arkansas  Conference  in  1852;  was  ap- 
pointed to  work  in  or  near  the  Saline  Valley,  but  by  the 
advice  of  Rev.  Thomas  Stanford  never  took  charge  of  it. 
Feeble  health  prevented.  He  was  efficient  in  helping  his 
pastor.  Beyond  this  his  itinerancy  never  extended,  though 
his  heart  was  in  it.  He  married  Mrs.  Elizabeth  R.  Slover, 
daughter  of  Binks  Lafferty.  The  Laffertys  were  famous 
for  their  attachment  to  Methodism,  and  Rev.  Henderson 
Lafferty  was  mighty  in  word  and  deed,  both  in  Arkan- 
sas and  Texas.  Brother  Maples  was  a  devout  man, 
complete  master  of  himself,  and  those  who  know  him 
most  intimately  said  he  never  surrendered  to  his  tongue  or 
temper.  He  was  seized  and  carried  away  quickly  by  con- 
sumption. He  was  joyful  in  death — ended  his  race  August 
18,  1855,  and  his  body  awaits  the  coming  of  Christ,  in  the 
Carrollton  cemetery.  We  know  his  two  sons  and  their 
mother  well.  It  is  a  pleasure  to  minister  to  them  in  holy 
things. 

"  Rev.  John  Fletcher  Seaman  was  a  New  York  Yankee  ; 
came  to  Arkansas  as  a  traveling  preacher  at  an  early  day  ; 
did  several  years  of  hard  work  in  Northwest  Arkansas,  and  in 
the  Indian  Territory;  married  Miss  Sophia  Kenner;  located 


HISTORY    OF    METHODISM    IN    ARKANSAS.  4I 

about  1834,  and  turned  his  attention  to  the  practice  of  medi- 
cine, and  then  to  merchandising.  He  hung  northward  at  the 
division  of  the  Church  in  1844,  ^^'^  labored  hard  to  have  a 
following.  Failing  in  this  he  held  his  intense  abolitionism  in 
abeyance,  went  into  the  Church  South  until  the  war,  and 
then  found  congenial  company  in  the  Methodist  Episcopal 
Church  near  Marionville,  Mo.  He  fell  in  his  tracks  lifeless 
on  a  Sunday  evening  in  1871.  I  spent  six  months  once  in 
his  family.  He  v/as  a  money-maker,  and  commanded  the 
confidence  and  patronage  in  business  of  many  of  the  very 
best  citizens.  I  called  at  his  home  in  Missouri,  in  July,  1865, 
just  from  a  two-years  imprisonment,  sick,  worn,  weary  and 
whipped.  He  nursed  me,  fed  me,  doctored  me,  kept  me  a 
week,  sent  me  half-a-day's  ride  on  my  way,  and  gave  me  a 
written  pass  through  a  vicious  neighborhood.  But  he  in- 
quired of  me  when  I  first  felt  compunction  for  fighting 
against  the  '  best  government  the  world  ever  saw  ?  '  He  saw 
instantly  the  question  was  too  much,  and  pressed  it  not. 
His  kindness  had  been  at  work,  and  he  looked  for  immediate 
results.  If  they  did  not  appear  on  the  surface  he  probed 
for  them.  He  would  have  been  immensely  pleased  to  have 
known  I  was  sorry  for  my  part  of  the  fight.  I  could  have 
told  him  I  had  not  done  much  of  it,  but  conscience  would 
have  replied  that  I  had  been  an  uncompromising  well-wisher. 
I  held  him  up  three  years  for  a  counter-question.  I  got  my 
chance,  I  asked  the  doctor  how  he  could  without  solicita- 
tion take  the  Confederate  oath,  and  then  afterwards  by 
Missouri's  iron-clad  oath  swear  he  had  never  sympathized 
with,  or  aided  the  Southerners?  He  said,  on  the  command, 
*  Be  subject  to  the  powers  that  be.'  When  the  South 
changed  hands  he  changed  his  allegiance.  We  subsided  into 
a  day's  talk  on  religious  experience  and  the  work  of  the 
ministry. 

"  Rev.   Martin  Trentham,  of  Berryville,  was  the  most  re- 
markable of  my  local  preacher  acquaintances.     He  was  con- 


42  HISTORY    OF    METHODISM    IN    ARKANSAS. 

verted  in  a  most  powerful  manner.  His  conviction  for  sin 
were  pungent  and  all-pervading.  They  ran  through  some 
years.  Finally,  he  was  made  vividly  to  feel  that  conviction 
had  come  to  him  for  the  last  time,  and  if  he  did  not  turn 
effectually  to  God  the  spirit  would  abandom  him.  He 
sought  God  vigorously,  his  case  became  desperate,  all  his 
efforts  and  prayers  failed  him.  So  he  determined  to  settle 
the  matter.  In  his  desperation  he  left  his  house  to  seek 
only  once  more.  Completely  overcome  he  fell  at  the  road- 
side, but  staggered  to  the  woods  only  to  fall  again.  In 
intense  anguish  of  the  soul  he  begged  God  for  mercy,  and 
thrillingly  it  came,  and  he  arose  a  new  man.  He  said  he  felt 
like  he  had  never  committed  a  sin,  and  in  the  glad  innocence 
of  his  forgiven  soul  he  shouted,  '  Lord,  I  want  to  live  forty 
years  to  tell  it.'  How  he  could  tell  it  !  God  would  seem  to 
come  into  your  soul  when  he  told  it,  and  for  nearly  fifty 
years  he  never  tired  in  telling  it.  He  was  licensed  to 
preach  in  Tennessee,  came  to  Arakansas  and  traveled  as  a 
supply  for  several  years." 

In  an  old  copy  of  the  Minutes  of  the  Third  Quarterly 
Conference  for  1844,  for  the  Harrison  Circuit,  Washington 
District,  Arkansas  Conference,  occurs  this  note : 

"  The  certificate  of  John  Milton  Carr,  a  local  preacher 
from  the  bounds  of  the  Memphis  Conference,  was  presented 
and  received  by  this  Conference.'' 

This  introduces  us  to  one  of  the  most  saintly  men  that 
ever  adorned  the  ranks  of  the  local  ministry  in  our  State. 
But  few  men  have  wielded  a  greater  influence  for  good  in 
their  immediate  communities.  Some  men  may  have  sur- 
passed him  in  some  special  traits  of  character,  but  few  have 
equaled  him  in  the  possession  of  so  many  traits  of  excel- 
lence. There  was  in  his  mental  and  moral  character  a 
happy  combination  of  virtues  that  made  him  one  of  the 
most  amiable  characters  in  all  the  community  in  which  he 
lived.      He  was  a  man  of  great  humility  of  character,  com- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  45 

bined  with  undaunted  courage  and  unflinching  integrity  ; 
a  remarkably  sound  judgment  to  perceive  the  right,  and 
firmness  of  purpose  to  pursue  it.  He  was  a  fast  friend  of 
the  itinerant  preacher,  always  ready  to  aid  him  by  his  wise 
counsel  and  to  defend  his  good  name  and  character  when 
aspersed  ;  and  as  a  steward  (which  office  he  held  for  many 
years)  he  was  one  of  the  best  collectors,  looking  carefully 
after  the  wants  of  his  preacher,  and  in  his  person  showing  a 
good  example  of  liberality  to  others.  The  following  notice 
of  him  from  the  pen  of  his  son,  the  Rev.  John  F.  Carr,  of 
the  Little  Rock  Conference,  will  be  greatly  appreciated  by 
all  who  ever  had  the  pleasure  of  his  acquaintance,  as  a  just 
and  loving  tribute  from  a  dutiful  son  to  an  honored  father: 

"  Rev.  John  Milton  Carr  was  born  in  South  Carolina,  July 
.20,  1803.  While  my  father  was  an  infant  my  grandfather 
moved  to  Tennessee,  where  he  was  raised,  and  where  he  and 
my  sainted  mother,  who  survived  him  only  a  few  months, 
were  married.  He  was  converted  in  his  twentieth  year  and 
joined  the  M.  E.  Church.  Soon  after  this,  he  was  made  a 
steward,  and  was  licensed  to  preach  in  1840.  He  moved  to 
Arkansas  in  January,  1844,  and  settled  in  Bradley  County 
(now  Drew  County),  about  sixteen  miles  northwest  of  Monti- 
cello.  From  the  day  he  landed  in  Arkansas,  until  the  7th 
day  of  August,  1875,  he  was  an  important  factor  in. the 
growth  of  Methodism  and  Christianity  in  that  part  of  the 
State.  All  the  varied  relations  of  a  local  preacher,  and 
^ther  trusts  of  the  Church,  he  filled  with  Christian  fidelity, 
loved  and  respected  by  all,  and  died  in  the  faith,  with  the 
appellation  by  all  who  knew  him  as  the  '  peace-maker.'  I 
often  think  of  an  incident  in  my  father's  life  with  pleasure, 
as  it  shows  his  love  for  the  Church.  I  have  referred  to  his 
long  service  as  a  steward,  in  the  early  d^ys  in  Arkansas, 
when  the  country  was  sparsely  settled,  and  stewards  would 
sometimes  have  to  ride  several  days  to  see  the  membership 
before  each  quarterly  meeting.      When  the   Quarterly  Con- 


44  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ference  met  at  its  fourth  session  several  stewards  requested 
to  be  excused,  as  the  sacrifices  were  so  great.  My  father 
listened  and  in  his  meek  and  gentle  way  asked  to  be  con- 
tinued ;  and  he  was,  until  he  went  up  to  give  an  account  of 
his  stewardship,  which  account  was  no  doubt  accepted,  for 
he  did  his  work  well.  A  purer  character  I  do  not  think 
ever  lived.  I  studied  his  life  from  my  childhood  to  my  man- 
hood, and  I  look  over  that  life  with  pleasure,  and  gratitude 
to  God  for  giving  us  such  a  father  and  mother." 

His  name  is  represented  by  two  sons,  Rev.  John  F.  Carr, 
of  the  Little  Rock  Conference,  and  Jasper  M.  Carr,  an  hon- 
ored and  useful  layman,  who  now  lives  at  the  old  homestead 
in  Drew  County.  Of  the  name  of  John  Milton  Carr,  it  may 
be  truly  said  :     "  The  memory  of  the  just  is  blessed." 

The  names  of  other  local  preachers  will  frequently  occur 
in  the  progress  of  this  work.  * 


CHAPTER  VII. 

Arkansas  Admitted  as  a  Territory — Gov.  Miller — 
Arkansas  Post — Gazette — Washington  Orr — Thomas. 
Tennant — Isaac  Brookfield — John  Scripps — Gilbert 
Clark — W.  W.  Redman — Rucker  Tanner — District 
Conference — Green  Orr — Jesse  Haile. 

The  year  1819  was  an  eventful  one  in  the  history  of  Ar- 
kansas. By  an  act  of  Congress,  March  2,  1819,  it  was  en- 
acted that  after  July  4,  1819,  all  that  portion  of  Missouri 
Territory  which  lies  south  of  a  line  beginning  on  the  Mis- 
sissippi River  at  36°  north  latitude,  running  thence  west  to 
the  St.  Francis  River,  thence  up  the  said  St.  Francis  to  36° 
30'  north  latitude,  thence  to  the  western  territorial  boundary 
line  of  the  Missouri  Territory,  should  be  erected  into  a  sep- 
arate territory,  called  the  Arkansas  Territory,  until  other- 
wise provided  by  the  Legislature  of  the  Territory.  The  seat 
of  government  was  directed  to  be  at  the  Post  of  Arkansas, 
on  the  Arkansas  River. 

James  Miller,  of  New  Hampshire,  was  appointed  Governor 
by  President  Monroe,  and  Robert  Crittenden,  of  Kentucky, 
was  appointed  Secretary.  The  Arkansas  country  now  be- 
came a  separate  and  distinct  sovereignty  not  embraced  or 
bound  up  with  any  other  province  or  State,  and  hence  hav- 
ing control  of  its  own  internal  affairs.  The  population  of 
the  Territory  was  estimated  at  about  14,000. 

Gov.  Miller  entered  upon  the  duties  of  his  office  Decem- 
ber 26,  1 8 19.  The  Governor's  arrival  at  the  Arkansas  Post 
to  take  possession  of  his  office  is  thus  described  by  an  eye- 
witness : 

"  He  came  up  the  river  in  a  splendidly  fitted  up  barge, 
with   a  large  and  well-finished  cabin,  having  most  of   the 


46  HISTORY    OF    METHODISM    IN    ARKANSAS. 

conveniences  of  modern  steamboats.  This  boat  had  been 
fitted  up  and  manned  and  furnished  by  the  United  States 
Government  expressly  for  his  use.  On  the  after  part  of  the 
cabin  on  both  sides,  her  name  '  Arkansaw '  was  inscribed  in 
large  gilt  letters.  She  had  a  tall  mast  from  which  floated  a 
magnificent  national  banner  with  the  word  'Arkansaw'  in 
large  letters  in  the  center,  and  the  words,  '  I'll  try,  sir! '  the 
motto  of  the  regiment  he  commanded  at  Lundy's  Lane,  in- 
terspersed in  several  places.  The  Governor  had  with  him 
some  of  his  old  army  friends  as  well  as  several  young  gen- 
tlemen, principally  from  the  North,  who  were  disposed  to 
try  their  fortunes  in  the  wilds  of  Arkansaw. 

■"  On  the  last  day  of  October,  1819,  William  E.  Wood- 
ruff arrived  at  the  Post  of  Arkansas  and  began  the  publica- 
tion of  the  first  newspaper  in  the  Territory,  the  fifth  one  to 
be  established  west  of  the  Mississippi  River.  The  first  num- 
ber of  his  paper  was  issued  Saturday,  November  *20,  1819. 
It  was  called  The  Arkansas  Gazette,  and  it  is  still  in  exist- 
ence, published  at  the  capital,  and  is  one  of  the  leading 
journals  of  the  State.  Mr.  Woodruff  started  without  a  sin- 
gle subscriber.  Among  the  advertisements  in  the  first  issue 
were  Robert  C.  Oden,  lawyer,  Little  Rock  ;  Lewis  &  Thomas, 
merchants;  Stokely  H.  Coulter,  tailor.  In  size  the  paper 
was  not  more  than  eighteen  inches  square,  but  was  correctly 
and  exceedingly  well  executed  as  to  type,  printing  and 
punctuation.  It  was  the  only  paper  published  in  the  Terri- 
tory until  1830." 

We  have  had  occasion  to  notice  the  close  connection  be- 
tween the  progress  of  the  State  and  the  Methodist  Church. 
At  the  session  of  the  Missouri  Conference  held  at  Bethel 
meeting-house,  Vincennes  Circuit,  Illinois  Territory,  Sep- 
tember 5,  1818,  the  first  Presiding  Elder's  District  was 
formed  in  Arkansas.  Previous  to  this  time  the  circuits  in 
Arkansas  formed  a  part  of  the  Missouri  District.  At  this 
Conference  the  Black  River  District  was  formed.       The  ap- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  47 

pointments  were,  Black  River  District,  William  Stephenson, 
Presiding  Elder;  Spring  River,  John  Shroeder  ;  Arkansas, 
Thomas  Tennant ;  Hot  Springs,  Washington  Orr;  Mount 
Prairie  and  Pecan  Point,  William  Stephenson,  James  Lowry. 
The  reported  increase  of  membership  during  the  year  was 
163.  The  entire  membership  reported  within  the  Territory 
was  475.  It  will  be  seen  that  the  entire  membership  in  Ar- 
kansas was  not  as  large  as  some  of  our  present  circuits. 
There  is  some  difficulty  in  ascertaining  the  exact  number  of 
members  in  Arkansas,  as  the  circuit  lines  did  not  always 
exactly  conform  to  the  State  lines.  Some  of  the  circuits 
that  lay  principally  in  Missouri  extended  down  some  dis- 
tance into  the  Territory  of  Arkansas.  The  numbers  given, 
however,  are  substantially  correct. 

The  fourth  session  of  the  Missouri  Conference  met  at 
McKendree's  Chapel,  Cape  Girardeau  Circuit,  September 
14,  1819.     Bishop  George  presided. 

The  appointments  for  Arkansas  were  :  Black  River  Dis- 
trict, William  Stephenson,  Presiding  Elder;  Spring  River  Cir- 
cuit, William  Medford ;  Arkansas,  Washington  Orr ;  Hot 
Springs,  William  Harned  ;  Mount  Prairie,  William  Stephen- 
son;  Pecan  Point,  Thomas  Tennant. 

The  statistics  for  the  year  show  that  there  were  444  whites 
and  31  colored  members  within  the  whole  Territory  of  Arkan- 
sas, showing  a  gain  of  132  white  members  during  the  year. 
The  entire  population  of  the  State  for  this  year  was  esti- 
mated at  14,000.  It  will  be  seen  by  these  figures  that  the 
proportion  of  Methodists  in  the  State  to  the  entire  popula- 
tion was  about  i  in  30.  In  1880  the  population  of  South- 
ern Methodists  alone  was  about  i  in  9  of  the  entire  popula- 
tion of  the  State,  showing  that  the  Church  has  grown  much 
more  rapidly  than  the  State. 

The  reader  can  form  some  idea  of  the  extent  of  the  work 
in  those  days  by  a  description  of  the  Arkansas  Circuit,  to 
^which  Mr.  Orr  was  appointed.     Commencing  at  the  Arkan- 


48  HISTORY    OF    METHODISM    IN    ARKANSAS. 

sas  Post,  it  took  in  all  the  settlements  on  both  sides  of  the 
Arkansas  River  until  it  reached  the  point  where  Fort  Smith 
now  stands.  These  settlements  were  often  small  and  widely- 
separated,  from  ten  to  thirty  miles  apart.  It  required  from 
six  to  eight  weeks  for  the  preacher  to  make  one  round  upon 
these  immense  circuits.  The  custom  was  for  the  preacher  to 
stop  and  preach  in  a  settlement  at  night,  for  several  nights, 
until  all  the  people  for  miles  around  had  an  opportunity  of 
hearing  the  word. 

The  first  Legislature  for  the  Territorial  Government  of 
Arkansas  convened  at  the  Post  of  Arkansas  February  7, 
1820.  It  continued  in  session  only  a  few  days,  and  ad- 
journed to  meet  in  Little  Rock,  October  12th,  when  Little 
Rock  was  chosen  as  the  capital  of  the  Territory.  Rev. 
William  Stephenson  was  elected  as  a  Representative  from 
Hempstead  County,  and  was  elected  Speaker  of  the  House, 
but  resigned  on  account  of  indisposition. 

The  first  steamboat  to  enter  the  Arkansas  River  was  the 
Comet,  which  arrived  at  the  Post  of  Arkansas,  March  13, 
1820,  after  atrip  of  eight  days  from  New  Orleans.  The  ar- 
rival of  this  boat  caused  quite  a  sensation  among  the  in- 
habitants, as  many  of  them  had  never  seen  a  steamboat  be- 
fore this  one. 

The  fifth  session  of  the  Missouri  Conference  met  at  Shi- 
loh  meeting-house,  Illinois  Territory,  September  13,  1820. 
Bishop  R.  R.  Roberts  presided. 

The  appointments  for  Arkansas  were :  Spring  River, 
Isaac  Brookfield  ;  White  River,  William  W.  Redman.  These 
appointments  in  Arkansas  were  connected  with  the  Mis- 
souri District. 

Arkansas  District,  William  Stephenson,  Presiding  Elder  ; 
Pecan  Point  Circuit,  Washington  Orr ;  Hot  Springs,  Henry- 
Stephenson  ;  Mount  Prairie,  Gilbert  Clark  ;  Arkansas  Cir- 
cuit, WiUiam  Townsend.  Membership  reported  at  the  close 
of  this  year  was  683  whites  and  34  colored. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  49 

The  sixth  session  of  the  Missouri  Conference  met  at 
McKendree's  Chapel,  Cape  Girardeau  Circuit,  October  17, 
1 82 1.     Bishop  Roberts  presided. 

The  appointments  for  Arkansas  were :  Arkansas  District, 
John  Scripps,  Presiding  Elder;  Arkansas  Circuit,  Dennis 
Wiley  ;  Hot  Springs,  Isaac  Brookfield  ;  Mount  Prairie,  John 
Harris;  Pecan  Point,  William  Townsend ;  Spring  River, 
Abraham  Epler;  White  River,  James  Bankson .  Spring 
and  White.  River  Circuits  were  included  in  the  Cape  Girar- 
deau District. 

The  name  of  John  Scripps  appears  for  the  first  time  in 
connection  with  the  work  in  Arkansas  as  the  Presiding 
Elder  of  the  Arkansas  District,  which  he  traveled  for  two 
years  in  succession.  "John  Scripps  was  par  ejninence  the 
preacher  of  the  Conference  of  this  period.  He  was  an  En- 
glishman by  birth  and  education,  and  had  been  here  long 
enough  to  be  regarded  as  one  of  the  pioneers  of  Methodism 
in  Missouri.  He  was  not  prepossessing  in  personal  ap- 
perance,  below  the  medium  height,  of  dark  complexion, 
and  his  face  deeply  pitted  by  the  small-pox.  He  had  great 
and  acknowledged  pulpit  ability.  He  rarely  failed,  in 
preaching,  to  surpass  the  expectation  of  strangers.  His 
health  was  so  feeble  that  he  was  forced  into  the  superannu- 
ated relation,  where  he  continued  preaching  all  he  could  for 
a  number  of  years.  He  finally  settled  in  Rushville,  111., 
went  into  business,  reared  a  large  family,  located  and  died, 
loved  and  regretted  by  all  who  knew  him."  ("  Methodism  in 
Missouri."  McAnally.)  Dennis  Wiley  remained  but  one  year 
in  Arkansas,  and  on  the  organization  of  the  Illinois  Confer- 
ence became  a  member  of  that  body. 

The  seventh  session  of  the  Conference  met  in  St.  Louis, 
October  24,  1822.     Bishop  Roberts  presided. 

Arkansas  District,  John  Scripps,  Presiding  Elder ;  Ar- 
kansas Circuit,  John  Harris ;  Hot  Springs,  Samuel  Bassett» 

4— M 


50  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Gilbert  Clark  ;  Pecan  Point,  William  Bryant ;  Spring  River, 
Isaac  Brookfield. 

The  name  of  Isaac  Brookfield  appears  for  the  first  time 
in  the  minutes  of  the  Missouri  Conference  for  1821.  He 
was  born  in  Newark,  N.  J.,  and  came  to  Missouri  in  18 19. 
He  was  admitted  on  trial  in  the  Missouri  Conference  in 
1821,  and  was  appointed  to  the  Spring  River  Circuit,  which 
was  then  a  mission  to  whites  and  Indians.  In  1822  he  was 
appointed  to  the  Hot  Springs  Circuit.  He  traveled  four 
years,  and,  owing  to  his  failing  health,  was  compelled  to 
locate.  He  was  married  to  Miss  Nancy  Campbell,  daughter 
of  Judge  James  Campbell,  of  Lawrence  County,  Ark.  He 
died  in  1844.  His  descendants  are  to  be  found  in  the  north- 
eastern part  of  the  State,  and  are  known  as  excellent  people, 
occupying  prominent  position  in  social  and  Church  circles. 
One  of  the  sons,  Asbury,  became  a  preacher,  and  two  of  his 
daughters  married  preachers.  Another  of  his  sons,  G.  N. 
Brookfield,  is  a  well-to-do  farmer  near  Gainesville,  Texas, 
and  another  son,  J.  C.  Brookfield,  is  a  prominent  lawyer  in 
Jonesboro,  Ark. 

The  minutes  for  this  year  show  that  William  W.  Red- 
man was  appointed  to  the  White  River  Circuit,  The  Rev. 
Andrew  Monroe,  in  biographical  sketches,  says  of  him: 

Brother  Redman's  first  appointment  was  to  the  White 
River  Circuit,  Arkansas  Territory,  in  the  Black  River  Dis- 
trict, Brother  Wright,  Presiding  Elder.  To  reach  this  distant 
field  must  have  cost  him  a  journey  of  at  least  500  miles.  His 
route  lay  through  a  newly-settled  country,  and  a  part  of  the 
way  through  a  wilderness.  Settlements  were  then  few  and 
far  between ;  accommodations  were  rough,  and  the  difficul- 
ties and  dangers  of  the  way  were  greatly  augmented  by  the 
entire  absence  of  bridges  and  roads.  So  far  as  the  writer  is 
advised,  the  young  preacher  made  the  journey  solitary  and 
alone  to  his  new  field  of  labor.  It  is  likely  that  he  formed 
the  circuit,  as  it  does  not  appear  on  the   minutes  of  that 


HISTORY    OF    METHODISM    IN    ARKANSAS.  $1 

year  ;  if  so,  this  greatly  increased  his  responsibility  and  per- 
plexity. 

"The  great  distance  between  his  appointments  sometimes 
compelled  him  to  lodge  in  the  wilderness,  with  the  canopy 
of  heaven  as  his  covering,  his  horse  as  his  only  companion, 
and  his  saddle-bags  for  his  pillow.  On  such  occasions  the 
bear,  the  wolf,  and  the  panther  were  about  his  path.  On  one 
occasion,  as  he  related  to  me,  he  was  greatly  alarmed  iii  the 
darkness  of  the  night,  when  compelled  to  lodge  in  the  open 
wilderness.  Having  secured  his  horse  for  the  night,  he  laid 
himself  down,  with  his  saddle-bags  for  his  pillow.  He  had 
lain  but  a  few  minutes  when  the  sudden,  terrific  scream  of  a 
panther  brought  him  to  his  feet ;  with  great  difficulty  he 
held  his  horse,  and  for  awhile  he  expected  the  blood-thirsty 
animal  would  rend  him  in  pieces  ;  but  without  any  assigna- 
ble cause,  the  dangerous  foe  retired,  his  affrighted  horse 
became  quiet,  and  he  passed  the  remainder  of  the  night  in 
safety.  In  the  morning  he  paid  his  devotions  to  the  God  of 
Daniel,  who  had  delivered  him  from  so  great  danger,  and  soon 
found  his  way  to  the  cabin  of  the  pioneer  settler,  who  cor- 
dially entertained  him  with  his  simple  fare,  and  then  he 
went  on  his  way  rejoicing. 

"As  to  the  result  of  his  labors  on  this  circuit  we  know  noth- 
ing except  what  we  gather  from  the  printed  minutes.  These 
show  that  he  returned  a  regular  circuit,  with  a  membership 
of  138  white  and  18  colored  members — a  good  year's  work, 
considering  the  sparseness  of  the  population  and  the  condi- 
tion of  the  country. 

"  That  section  of  the  work  was  considered  a  very  sickly 
one,  and  nearly  all  the  preachers  who  labored  there  suffered 
seriously,  and  some  never  recovered  entirely  from  the  effects 
of  climate  and  exposure;  but  I  believe  Brother  Redman 
was  an  exception,  and  came  out  unscathed." 

The  eighth  session  of  the  Conference  met  in  St,  Louis, 
October  24,  1823,  Bishop  McKendree,  President.     The  ap- 


52  HISTORY    OF    METHODISM    IN    ARKANSAS. 

pointments  for  Arkansas  were  :  Arkansas  District,  William 
Stephenson;  Arkansas  Circuit,  Andrew  Lopp  ;  Hot  Springs 
and  Mount  Prairie,  John  Blasdell  ;  Pecan  Point,  Rucker 
Tanner;  Spring  and  White  River,  James  E.  Johnson.  The 
names  of  Andrew  Lopp  and  Rucker  Tanner  appear  for  the 
first  time  in  connection  with  the  work  in  Arkansas.  Andrew 
Lopp  traveled  four  years  and  located.  From  all  that  we 
have  been  able  to  learn,  he  was  a  faithful  and  efficient 
preacher,  but  like  a  great  many  others  of  that  early  day,  he 
was  not  able  to  endure  the  privations  and  toils  incident  to 
the  work.  Rucker  Tanner  located  in  1829.  Rucker  Tan- 
ner and  his  father,  who  was  a  local  preacher,  formerly  lived 
in  the  New  Madrid  country,  and  came  out  to  Hempstead 
County  about  the  time  John  Henry  and  others  settled  near 
Mount  Prairie.  In  an  old  District  record  we  find  the  names 
of  Gilbert  Clark,  William  Harned  and  Thomas  Tennant,  all 
of  whom  became  traveling  preachers. 

ARKANSAS    DISTRICT    CONFERENCE. 

When  the  General  Conference  of  the  M.  E.  Church, 
South,  which  met  at  New  Orleans  in  1866,  adopted  the  pres- 
ent plan  of  District  Conferences,  it  was  regarded  by  many 
as  an  innovation  upon  Methodism.  By  consulting  the  rec- 
ords, however,  we  find  that  as  early  as  1822  there  was  held 
a  District  Conference  for  the  Arkansas  District  (which  in- 
cluded the  whole  State  of  Arkansas),  at  Ebenezer  camp- 
ground, in  Hempstead  County. 

The  following  extracts  from  the  minutes  will  be  of  interest 

to  the  reader: 

"  Ebenezer  Camp-Ground,      1 
"Ebenezer  Prairie  Circuit,  September  6,  1822.  j 

"  This  brings  the  day  appointed  for  the  first  sitting  of  the 

Arkansas  District   Conference.     Those  who  had   attended, 

agreeably  to    appointment,  convened   at   a  place  near  the 

camp-ground,   when   the  business  of  the    Conference  being 


HISTORY    OF    METHODISM    IN    ARKANSAS.  53 

opened  by  singing  and  prayer,  it  was  found  that  the  follow- 
ing persons  were  members: 

'■  Licensed  Preachers — Benjamin  Ogden,  Joseph  Reid,  Gil- 
bert Clark,  Salmon  Ruggles,  Daniel  Rawles,  John  ToUett, 
Wm.  Harned,  Thos.  Tennant,  James  Blackburn. 

^'Deacons — John  Harris,  Henry  Stephenson. 

'^Elders — Wm.  Stephenson,  Francis  Travis,  John  Henry. 

"John  Scripps,  P.  E.,  in  the  chair. 

"The  Conference  then  proceeded  to  the  election  by  ballot 
of  a  Secretary,  and,  on  counting  the  votes,  it  was  found 
that  Gilbert  Clark  was  elected  by  a  unanimous  voice. 

"  Tt  was  then  moved  by  Bro.  Reid,  seconded  and  carried, 
that  one  of  the  circuit  preachers  be  elected  to  co-operate 
with  the  committee  appointed  to  superintend  divine  service 
on  the  camp-ground,  and  John  Harris  was  elected. 

Among  the  items  of  business  for  the  Conference,  was 
*' a  recommendation  from  the  Mount  Prairie  Quarterl}^  Con- 
ference for  Green  Orr  to  preach  was  read,  his  character  ex- 
amined, and  he  was  licensed.  *  *  *  * 

"John  Scripps,  P.  E." 

The  District  Conference  for  1823  was  held  at  the  same 
plac?,  Thursday,  Sept.  Ii,  1823. 

"  This  brings  the  day  appointed  for  the  second  sitting  of 
the  Arkansas  District  Conference.  The  following  persons 
were  present : 

"  Licensed  Preachers — John  Tollett,  James  Blackburn, 
Henry  Stephenson,  Gilbert  Clark,  Wm.  Harned,  Benjamin 
Ogden,  John  Sexton,  John  Henry,  Joseph  Reid,  Salmon 
Ruggles,  Friend  McMahan,  Samuel  Laird,  Daniel  Rawles, 
Thos.  Tennant." 

The  following  item  of  business  shows  that  the  brethren, 
at  that  early  day,  were  troubled  by  the  slavery  agitations  of 
the  day  : 

"  Bro.  J.  Reid's  case  was  then  taken  up  again  by  the  Con- 
ference.    Bro.    Reid   stated  that  he  would  give  up  the  slave 


54  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Jeffrey,  to  the  Conference,  provided  they  would  not  bring 
him  in  any  obligation  with  which  he  could  not  possibly 
comply. 

"  After  some  desultory  remarks  on  the  subject,  a  motion 
was  made,  seconded  and  carried,  that  Bro.  Reid  retain  the 
slave;  and  his  license  was  accordingly  renewed.     *     *     * 

"John  Scripps,  P.  E," 

For  1824,  we  have  this  extract  from  the  minutes  : 

"  Hempstead  CauRT  House,  Ark.  Ter.,  ) 
"September  6,  1824,      J 

"  Wm.  Stephenson,  P.  E.,  in  the  chair. 

"  Green  Orr  was  recommended  by  this  Conference  as  a 
proper  person  to  ride  the  circuit.     Gilbert  Clark  likewise. 

"  Wm.  Stephenson,  P.  E. 

"  Gilbert  Clark,  Sec'y." 

The  Tanners,  in  connection  with  other  local  preachers, 
greatly  aided  the  itinerant  preachers  in  planting  the  Church 
in  Southwest  Arkansas.  The  colony  of  Methodists  located 
near  Henry's  Chapel  became  a  center  of  influence  for  the 
surrounding  country  that  has  been  felt  to  the  present  day. 
A  healthy,  vigorous  type  of  Methodism  was  developed,  that 
has  left  its  impress  for  good  upon  the  whole  country. 

The  printed  minutes  show  a  decrease  in  the  membership 
of  the  Church  in  Arkansas  for  this  year ;  in  fact,  there  was 
a  decrease  in  the  entire  membership  of  the  Conference.  At 
this  distant  day  we  have  no  means  of  ascertaining  the  causes 
that  produced  this  decline  in  the  numbers  of  the  Church. 

Washington  and  Green  Orr  were  twin  brothers,  who  la- 
bored successfully  in  Southern  Arkansas,  and  along  the 
border  of  Texas,  at  an  early  date,  and  are  favorably  men- 
tioned by  Thrall  in  his  "  History  of  Methodism  in  Texas," 
as  co-laborers  with  William  and  Henry  Stephenson  in  plant- 
ing Methodism  in  the  border  counties  of  Texas. 

Washington  Orr  was  admitted  into  the  Missouri  Confer- 
ence in  1818,  and  appointed  to  the  Hot  Springs  Circuit.   He 


HISTORY    OF    METHODISM    IN    ARKANSAS.  55 

continued  to  travel  in  Arkansas  until  1823  when  he  located, 
in  which  relation  he  continued  until  his  death,  in  1853.  He 
was  a  devoted,  useful,  local  preacher. 

Green  Orr  was  admitted  into  the  traveling  connection  in 
1824,  and  was  appointed  to  the  Hot  Springs  Circuit;  in 
1825  to  the  Mount  Prairie  Circuit.  At  the  close  of  this 
year  he  located,  and  settled  on  the  south  side  of  Red  River, 
in  Lamar  County.  He  died  in  1863,  greatly  beloved  by  all 
who  knew  him. 

The  tenth  session  of  the  Conference  met  at  New  Tennes- 
see, August  4,  1825;  Bishop  Roberts,  President. 

The  appointments  for  Arkansas  were : 

Arkansas  District — Jesse  Haile,  P.  E.  Arkansas  Circuit, 
to  be  supplied;  Hot  Springs,  Gilbert  Clench;  Mount  Prairie, 
Green  Orr  and  Rucker  Tanner  ;  Natchitoches,  William  Ste- 
phenson. 

The  name  of  Jesse  Haile  appears  for  the  first  time  in  con- 
nection with  the  work  in  Arkansas.  He  remained  upon  the 
District  from  1825  to  1829.  The  administration  of  Jesse 
Haile  was  very  unfortunate  for  the  Church  in  Arkansas,  for 
while  he  was  an  excellent  preacher,  and  no  doubt  a  truly 
devoted  and  pious  man,  he  was  a  violent  partisan.  He  was 
an  original  and  outspoken  abolitionist,  and  by  his  imprudent 
conduct  alienated  a  great  many  from  the  Church,  so  that 
large  numbers  left  the  Church  and  joined  the  Cumberland 
Presbyterians.  His  administration  in  Arkansas  was  by  some 
called  the  "hail  storm"  in  Arkansas.  Col.  John  Miller, 
father  of  ex-Gov.  Wm.  R.  Miller,  has  given  us  a  description 
of  Jesse  Haile  : 

"The  Rev.  Jesse  Haile  was  a  man  of  about  5  feet  11 
inches  in  height;  large,  heavy-built  muscular  frame;  fair 
complexion,  with  light  hair  and  eyes.  He  was  a  man  of 
great  physical  courage,  and  very  resolute  in  carrying  out  his 
purposes.  He  was  violently  opposed  to  all  display  in  dress 
and  jewelry ;  to  dram-drinking,  arid  all  irregularities  of  every 


56  HISTORY    OF    METHODISM    IN    ARKANSAS. 

kind.  When  he  took  a  matter  in  hand  he  never  ceased 
until  he  had  either  effected  a  reformation  or  the  expulsion 
of  the  offender  from  the  Church." 

So  violent  was  his  opposition  to  slavery  that  he  expelled 
quite  a  number  from  the  Church  because  of  their  refusal  to 
emancipate  their  slaves.  One  of  his  young  preachers,  Rev. 
Thos.  Tennant,  was  induced  by  him  to  emancipate  his 
slaves,  a  step  which  he  afterward  greatly  regretted,  when  he 
was  reduced  to  a  condition  of  want  and  suffering.  Haile's 
administration  was  a  striking  instance  of  well-meant  but 
mistaken  zeal  in  a  doubtful  cause. 

Fortunately  for  the  Church  he  was  succeeded  by  Uriel 
Haw  and  Jesse  Greene,  whose  firm  and  prudent  course 
tended  in  a  large  degree  to  the  restoration  of  quiet  and  har- 
mony in  the  Church.  Jesse  Haile  transferred  to  the  Illinois 
Conference  in  1830,  and  traveled  for  a  number  of  years  with 
great  acceptability  to  that  people,  as  they  were  in  harmony 
with  his  views  upon  the  slavery  question. 

The  Church  in  Arkansas  had  now  completed  the  first 
decade  of  its  history  as  an  organized  body  in  this  new  Ter- 
ritory. 

The  first  statistical  report,  made  at  the  close  of  the  year 
1815,  showed  that  there  were  88  whites  and  4  colored  mem- 
bers in  the  Territory  of  Arkansas.  After  the  labors  of 
ten  years,  we  find  a  membership  of  664  whites  and  48  col- 
ored. To  us,  at  this  day,  this  appears  to  be  a  very  small 
increase  for  the  time  and  labor  •  expended.  But  we  must 
remember  that  they  labored  among  a  sparse  population, 
many  of  whom  were  unfriendly  to  every  form  of  Protestant- 
ism. We  must  also  take  into  consideration  the  migratory 
habits  of  these  early  settlers  of  the  country.  The  apparent 
success  of  one  year  in  a  given  place  would  frequently  be 
lost  by  the  next  year,  on  account  of  the  frequent  removals 
of  the  people.  We  can  well  conceive  how  exceedingly  dif- 
ficult it  would  be  under  such  circumst  .nces  to  build  up  per- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  S7 

manent  congregations,  and  how  severely  the  faith  of  these 
old  pioneers  must  hav&  been  tried.  It  is  comparatively  an 
easy  thing  to  labor,  and  suffer,  when  we  can  see  results  that 
we  feel  are  somewhat  adequate  to  the  labor  and  suffering 
expended  ;  but  when  the  most  meager  results  are  seen,  and 
frequently  positive  loss  sustained,  at  the  close  of  the  year, 
it  required  the  highest  type  of  Christian  courage,  and  the 
most  unwavering  faith  in  the  promises  of  Christ,  to  continue 
in  the  work  of  the  Church.  Fortunately  for  the  Church  in 
Arkansas  many  of  these  old  pioneers  were  men  of  the  most 
sublime  courage  and  unwavering  faith,  united  with  great 
powers  of  physical  endurance,  which  enabled  them  to  suc- 
ceed where  weaker  men  would  have  fallen  in  the  attempt. 

While  the  Church  was  laying  the  foundation  for  the  future 
workmen  to  build  upon,  events  of  an  important  character 
were  being  enacted  in  the  civil  government  of  the  country. 
We  have  already  had  occasion  to  notice  the  fact,  that  the 
territorial  government  of  Arkansas  was  organized  in  1819, 
and  James  Miller  was  appointed  Governor  of  the  Territory. 
The  first  Legislature  for  the  Territory  convened  in  the  early 
part  of  February,  1820,  at  the  Post  of  Arkansas.  It  was 
organized  by  the  election  of  Edward  McDonald  as  Presi- 
dent of  the  Council,  corresponding  to  the  Senate,  in  State 
Legislatures.  Rev.  William  Stephenson,  from  Hempstead, 
was  elected  Speaker  of  the  lower  House,  but  resigned  the 
Speakership  on  account  of  ill  health.  We  find  him  subse- 
quently, however,  acting  as  a  member  froin  Hempstead 
County.  At  an  adjourned  session  of  the  Legislature  in 
October,  1820,  the  seat  of  government  was  removed  from 
the  Post  of  Arkansas  to  Little  Rock,  where  it  has  remained 
until  the  present  time. 

At  this  session  of  the  Legislature  four  new  counties  were 
formed  :  Miller,  Phillips,  Crawford  and  Independence.  These, 
added  to  the  five  counties  already  existing,  made  nine 
counties  in  the  Territory  of  Arkansas.     The  county  seats  of 


58  HISTORY    OF    METHODISM    IN    ARKANSAS. 

these  counties  will  indicate  the  centers  of  population  at  that 
early  day.  There  was  an  old  settlement  at  the  Post  of  Ar- 
kansas, around  which  quite  a  number  of  people,  had  settled. 
It  was  perhaps  the  most  important  place  within  the  Terri- 
tory. 

There  was  a  settlement  in  Lawrence  County  as  early  as 
1817,  near  where  Powhatan  now  stands.  Pulaski  County 
was  the  third  county  formed,  and  the  county  seat  was  estab- 
lished at  Little  Rock.  At  several  points  in  Clark  County 
settlements  had  been  formed  at  a  very  early  date.  We 
have  already  had  occasion  to  notice  the  flourishing  settle- 
ment that  had  been  made  at  Mount  Prairie,  in  Hempstead 
County,  as  early  as  1816.  Among  the  earliest  settlements 
in  the  State,  we  have  had  occasion  to  notice  the  one  near 
where  Helena  now  stands.  We  must,  however,  remember 
that  between  these  settlements  there  were  vast  stretches  of 
wilderness  without  a  single  inhabitant,  and  that  in  passing 
from  one  to  the  other  the  traveler  had  nothing  but  dim 
trails  to  guide  him  on  his  way.  Often  he  would  have  to 
camp  out  at  night  with  no  shelter  but  the  trees  of  the  forest 
to  protect  him.  As  there  were  no  bridges  and  but  few  fer- 
ries, the  itinerants  of  that  day  were  frequently  compelled 
to  swim  the  swollen  streams  in  the  coldest  weather,  and 
then  to  ride  for  miles  without  a  change  of  garments. 

While  the  Methodists  of  that  day  were  planting  the 
Church  in  these  centers  of  influence  and  population,  others 
were  assisting  in  the  good  work  of  sowing  the  seeds  of  the 
gospel  truth,  that  has  borne  fruit  in  the  flourishing  Churches 
that  exist  in  many  parts  of  the  State. 

The  Baptists  came  to  the  State  at  a  very  early  day  and 
organized  churches  in  nearly  every  one  of  these  pioneer 
settlements.  In  many  communities  they  divide  the  honors 
with  the  Methodist  as  the  pioneer  church,  and  have  the 
Master's  commendation  in  that  through  them  "the  poor 
have  the  gospel  preached  to  them."    To  the  Baptists  belong 


HISTORY    OF    METHODISM    IN    ARKANSAS.  59 

the  honor  of  having  built  the  first  church-house  in  the  City 
of  Little  Rock,  in  1825.  The  Rev.  Silas  T.  Toncray  was  the 
pastor.  This  was  known  as  the  "  Baptist  meeting.-house," 
and  was  a  mere  log  house,  and  stood  on  Third  street,  between 
Main  and  Scott  streets.  The  Methodists  and  Presbyterians 
had  regular  services  previous  to  this  time,  but  had  built  no 
house  of  worship. 

Both  the  Old  School  Presbyterians  and  the  Cumberland 
Presbyterians  entered  the  State  at  an  early  day.  It  is 
claimed  that  the  first  Protestant  sermon  preached  in  Arkan- 
sas was  by  Rev.  John  P.  Carnahan,  a  Cumberland  Presby- 
terian minister,  at  the  Post  of  Arkansas,  in  1811.  The 
Presbyterians  organized  a  Mission  Station  in  1821,  at 
Dwight's  Station,  near  where  Russellville,  in  Pope  County, 
now  stands.  It  will  be  seen  that  while  the  Methodists  were 
active  leaders  in  the  great  work  of  giving  the  gospel  to  this 
scattered  population,  they  had  earnest  and  faithful  co- 
workers  in  the  good  cause. 


CHAPTER  VIII. 

Wm.  Stephenson  —  John  Harris  —  Thomas  Tennant  — 
James  Lowery — Henry  Stephenson — John  Scripps — 
Dennis  Wiley — Thomas  Johnson — John  Kelly — Wil- 
liam Shores — Edward  Peevy — Jerome  C.  Berryman — 
Answer  to  Prayer — Uriel  Haw — Nelson  R.  Bewley 
— George  W.  Bewley. 

The  eleventh  session  of  the  Missouri  Conference  met  at 
McKendree  Chapel,  Cape  Girardeau,  September  14,  1826, 
Bishop  Roberts  presiding. 

The  appointments  for  Arkansas  were  :  Arkansas  District, 
Jesse  Haile,  Presiding  Elder;  Arkansas  Circuit,  John  Cure- 
ton  ;  Hot  Springs,  Parker  Snedecor  ;  Mount  Prairie,  Thomas 
Johnson  ;   Spring  and  White  River,  to  be  supplied. 

The  statistics  for  Arkansas  were  730  white  members  and 
68  colored  members.  At  this  Conference  the  Church  in 
Arkansas  lost  the  valuable  services  of  William  Stephenson, 
who  was  transferred  to  the  Mississippi  Conference,  and 
stationed  at  Natchitoches.  We  have  now  completed  the 
ihistory  of  the  first  decade  of  organized  Methodism  in  Ark- 
ansas. We  have  witnessed  its  growth  from  the  time  that 
Eli  Lindsay  organized  the  Spring  River  Circuit,  and  John 
Henry,  the  devoted  local  preacher,  entered  the  Territory, 
and  began  his  labors  at  Mount  Prairie,  and  the  heroic  Wil- 
liam Stephenson  received  his  appointment  in  1816  to  the 
Hot  Spring  Circuit ;  until  the  close  of  the  tenth  year,  when 
the  entire  State  was  embraced  in  one  Presiding  Elder's  dis- 
trict. 

At  the  first  report  made  to  the  Conference  in  18 16,  there 
were  ninety  white  members  and  five  colored  members.  At 
the  close  of  the  first  decade  of  organized  Methodism,  there 


HISTORY    OF    METHODISM    IN    ARKANSAS.  6l 

were  730  white  members  and  seventy-one  colored  member^, 
showing  a  total  increase  of  640  members.  This  may  seem 
a  small  increase  for  ten  years'  labor.  It  has  sometimes  oc- 
curred that  a  single  preacher  would  be  able  to  report  as 
large  an  increase  in  a  single  year,  but  we  must  remember 
that  the  country  was  very  sparsely  settled,  the  congregations 
were  necessarily  very  small,  and  there  could  be  no  very 
great  number  of  members  received  at  any  one  time  or  place. 
There  were  no  large  towns  and  populous  communities  from 
which  to  draw  large  accessions  to  the  Church. 

During  this  period  the  following  preachers  labored  in  the 
Territory  of  Arkansas:  William  Stephenson,  John  Harris, 
Thomas  Tennant,  Washington  Orr,  James  Lowery,  William 
Harned,  Henry  Stephenson,  Gilbert  Clark,  William  Town- 
send,  John  Scripps,  Isaac  Brookfield,  Dennis  Wiley,  Samuel 
Bassett,  William  Bryant,  Andrew  Lopp,  John  Blasdell, 
Rucker  Tanner,  Green  Orr,  Jesse  Haile,  Gilbert  Clench^ 
John  Cureton,  Parker  Snedecor,  Thomas  Johnson — 23. 

For  several  years  the  Missouri  Conference  had  embraced 
a  portion  of  the  territory  of  North  Louisiana,  and  at  this 
Conference  that  territory  was  transferred  to  the  Mississippi 
Conference.  William  Stephenson,  being  in  that  territory,, 
was  transferred  to  that  Conference. 

The  student  of  Arkansas  Methodism  will  not  be  satisfied 
with  a  mere  roll  of  the  names  of  the  preachers  who,  by 
their  heroic  labors  and  patient  endurance,  planted  Method- 
ism in  Arkansas,  and  made  it  possible  for  us  to  enter  in  and 
enjoy  the  fruits  of  their  toil.  We  want  to  know  all  we  can 
of  their  history,  of  their  labor,  and  the  methods  by  which 
they  accomplished  the  great  work  intrusted  to  their  care. 
While  we  have  made  diligent  search  into  every  source  of 
information  at  our  command,  in  no  case  is  our  knowledge  of 
these  men  as  complete  as  we  could  desire.  In  a  few  in- 
stances our  information  is  confined  to  the  roll  of  names  pub- 
lished in  our  general  minutes.     In  a  few  instances  a  name 


'62  HISTORY    OF    METHODISM    IN    ARKANSAS. 

would  appear  in  the  minutes  without  any  information  as  to 
how  it  came  there,  and  then  disappear  as  strangely  as  it 
came  without  any  statement  as  to  its  manner  of  disposal. 

As  we  have  already  seen  the  name  of  William  Stephenson 
appears  on  the  minutes  of  the  Conference  as  the  first  travel- 
ing Methodist  preacher  to  enter  the  Territory  of  Arkansas, 
and  remained  in  connection  with  the  work  in  Arkansas  for 
ten  years,  when  he  was  transferred  to  the  Mississippi  Con- 
ference. William  Stephenson  was  born  in  South  Caro- 
lina, near  a  station  called  Ninety-Six  (at  that  time  a  frontier 
settlement),  October  4,  1768,  His  parents  belonged  to  the 
Preebyterian  Church,  in  which  he  was  baptized  in  infancy. 
He  was  the  subject  of  religious  impressions  at  a  very  early 
age — before  reaching  his  eighth  year — which  he  attributed 
to  the  instructions  and  influence  of  his  pious  mother.  At 
the  age  of  24  he  emigrated  to  Tennessee,  and  at  the 
age  of  32  he  was  converted  and  joined  the  Methodist 
Church.  Soon  after  this  he  was  licensed  to  preach, 
and  labored  with  a  good  degree  of  success  in  the 
great  revival  in  Tennessee,  Kentucky,  and  Missouri,  which 
commenced  about  that  time.  He  joined  the  traveling  con- 
nection in  the  Tennessee  Conference  in  18 15,  and  was  ap- 
pointed to  the  Bellevue  Circuit  in  the  Missouri  District.  In 
1816  and  1817  he  was  appointed  to  the  Hot  Springs  Circuit 
in  Arkansas.  At  the  Conference  in  1818  and  18 19  he  was 
appointed  to  the  Black  River  District.  In  1820  and  1821 
to  the  Arkansas  District.  In  1823  and  1824  he  was  again 
appointed  to  the  Arkansas  District.  In  1825  he  was  ap- 
pointed to  the  Natchitoches  Station,  and  in  1826  he  was 
transferred  to  the  Mississippi  Conference.  He  continued  in 
the  active  ministry  until  184O,  when  he  was  placed  on  the 
superannuated  list,  in  which  relation  he  remained  until  the 
time  of  his  death,  in  1857,  in  the  eighty-ninth  year  of  his 
age,  and  the  forty-fourth  of  his  ministry.  He  was  a  good 
man,  and  if  abundant  usefulness  can  constitute  a  great  man, 


HISTORY    OF    METHODISM    IN    ARKANSAS.  63 

he  was  a  great  man.  He  died  in  great  peace  at  his  home  in 
Caddo  Parish,  Louisiana.  It  is  said,  "  The  righteous  shall 
be  in  everlasting  remembrance."  William  Stephenson  has 
the  distinguished  honor  of  being  the  leader  in  the  mighty- 
army  of  itinerants  who  have  carried  the  gospel  into  every 
part  of  the  State,  and  who  have  done  more  to  elevate  the 
moral  condition  of  society  than  all  other  agencies  combined. 

The  name  of  John  Harris  appears  on  the  minutes  as  the 
second  itinerant  preaeher  to  enter  this  new  field  of  labor. 
His  name  appears  in  connection  with  the  name  of  William 
Stephenson  for  Hot  Springs  for  the  year  1817-18.  His  en- 
tire ministerial  life  was  given  to  the  Church  in  Arkansas. 
His  name  will  again  appear  in  the  course  of  this  volume, 

Thomas  Tennant,  Washington  Orr  and  James  Lowery 
were  all  admitted  on  trial  September  5,  18 1 8.  Thomas 
Tennant  located  in  1823,  Washington  Orr  in  1824,  and 
James  Lowery  in  1821.  William  Harned  was  discontinued  in 
1821. 

Henry  Stephenson  was  admitted  on  trial  in  1820,  and  was 
discontinued  the  next  year.  The  following  sketch  of  him 
is  taken  from  "Thrall's   History  of  Methodism  in  Texas": 

"  He  was  of  Presbyterian  parentage;  born  in  1772.  His 
parents  were  poor  and  he  enjoyed  the  privilege  of  going  to 
school  only  three  months  in  his  life.  The  first  year  of  the 
present  century  his  family  emigrated  to  Kentucky,  and  in  a 
few  years  after  to  Missouri,  and  settled  near  St.  Charles.  In 
1804  he  was  converted  and  joined  the  Pviethodist  Church. 
He  was  licensed  to  preach  by  Jesse  Walker  in  1813.  In 
1817  he  settled  in  Hempstead  County,  Arkansas,  where  he 
was  very  useful  as  a  local  preacher.  In  1820  he  took  work 
under  the  Presiding  Elder.  He  was  admitted  on  trial  in  the 
traveling  connection  in  1820,  but  owing  to  the  size  of  his 
family  he  was  unwilling  to  continue  in  the  traveling  connec- 
tion. He  removed  to  Claiborne  Parish,  Louisiana,  in  1828, 
and  was  placed  in  charge  of  that  circuit.     In  1835  he  moved 


64  HISTORY    OF    METHODISM    IN    ARKANSAS. 

to  Jasper  County,  Texas.  Having  been  a  pioneer  all  his 
life,  he  continued  to  hunt  up  destitute  neighborhoods.  As 
late  as  1840  no  preacher  had  ever  visited  Jefferson  County, 
on  the  Sabine  River.  Henry  Stephenson  went  there  and 
preached  several  sermons  and  created  quite  an  interest,  and 
organized  a  Church.  His  mental  endowments  were  not 
extraordinary;  his  education  was  limited.  He  married 
young  and  raised  a  large  family.  His  whole  life  was  spent 
upon  the  frontier  amid  its  perils  and  privations,  and  yet  he 
accomplished  an  immense  amount  of  good.  He  preached 
along  the  whole  western  boundary  of  settlements  from  the 
Missouri  River  to  the  Colorado,  and  left  a  name  which  is  as 
ointment  poured  forth  through  all  this  vast  region.  It  is 
hard  to  fathom  the  secret  of  his  success.  He  was  neither 
learned  nor  eloquent,  in  the  ordinary  acceptation  of  the 
terms,  but  he  was  a  good  man  and  cherished  a  single  pur- 
pose, to  glorify  God  and  do  all  the  good  in  his  power.  He 
was  of  a  meek  and  quiet  spirit,  winning  friends  by  his  gentle 
manners.  In  one  respect  nature  had  favored  him.  He 
possessed  a  most  musical  voice,  a  voice  which,  ringing  out 
upon  a  camp  ground,  charmed  into  silent  and  attentive 
listeners  all  classes  of  people." 

Gilbert  Clark  was  discontinued  in  1823,  and  William 
Townsend  in  1824. 

John  Scripps  was  admitted  on  trial  in  the  Tennessee  Con- 
ference in  18 14,  and  appointed  to  the  Patoca  Circuit,  Illinois 
District.  Upon  the  organization  of  the  Missouri  Conference 
in  1816,  he  became  a  member  of  that  body  He  was  Pre- 
siding Elder  of  the  Arkansas  District  in  1822  and  in  1823. 
The  Church  in  Arkansas  enjoyed  a  good  degree  of  pros- 
perity under  his  administration,  and  the  mmutes  show  that 
there  was  a  good  increase  in  the  membership  of  the  Church. 
He  appears  to  have  been  a  man  of  fine  administrative 
ability,  and  of  great  order  and  system  in  the  transaction  of 
the  business  of  the  Church,  and  peculiarly  qualified  to  give 


HISTORY    OF    METHODISM    IN    ARKANSAS.  6$ 

stability  to  the  work  by  laying  well  the  foundations  for  fu- 
ture success. 

One  of  his  cotemporaries  and  fellow-itinerants,  says  of 
him  :  "  I  have  been  acquainted  with  him  many  years.  I 
have  traveled  several  circuits  that  had  been  traveled  long 
before  by  him,  and  the  recollections  of  him  by  all  the  peo- 
ple were  very  vivid  and  pleasant.  He  was  very  strict  and  par- 
ticular in  all  the  minutiae  of  a  Methodist  preacher's  duty.  I 
have  often  been  shown  as  a  relic  treasured  by  the  old  class- 
leaders,  the  class  papers,  prepared  by  Brother  Scripps,  How 
singularly  neat  they  were.  He  wrote  a  beautiful  plain  hand. 
In  his  day  there  were  no  public  roads,  and  in  most  places 
not  even  a  pathway  from  one  settlement  to  another.  Some- 
times the  preachers  traveled  by  the  use  of  the  pocket  com- 
pass. Sometimes  they  took  along  a  little  hatchet,  and  be- 
ing shown  the  way  blazed  or  notched  the  trees  to  point 
out  the  road,  or  rather  course,  afterwards.  John  Scripps 
had  a  sharp  iron  with  which  he  would  scratch  the  trees  in 
the  course  he  was  to  pursue  in  going  from  one  appointment 
to  another,"     (Rev.  John  Hogan  in  SL  Louis  Advocate.) 

Dennis  Wiley  was  admitted  on  trial  in  1822,  and  Samuel 
Bassell  in  1823.  Upon  the  formation  of  the  Illinois  Con- 
ference, in  1826,  they  transferred  to  that  Conference.  Wil- 
liam Bryant,  was  discontinued  at  the  close  of  his  first 
year.  Andrew  Lopp  was  admitted  on  trial  in  1823,  and 
John  Blasdell  in  1822,  and  located  in  1828.  Rucker  Tanner 
was  admitted  on  trial  in  1818,  and  died  in  1830,  while  trav- 
eling the  Hot  Springs  Circuit.  He  was  a  good  man,  and  was 
regarded  as  a  good,  faithful  and  successful  preacher. 

Jesse  Haile  first  appears  in  connection  with  the  work  in 
Arkansas  as  the  Presiding  Elder  of  the  Arkansas  District. 
He  remained  on  the  district  four  years,  1825-1828.  We  will 
have  occasion  to  speak  of  his  administration  in  our  next 
chapter. 

John  Cureton  was  discontinued  at  the  close  of  his  first  year. 

5— M 


66  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Parker  Snedecor  was  admitted  on  trial  in  1826;  traveled 
for  six  years  and  located  in  1832.  The  only  notice  we  have 
of  him  is  that  he  was  a  good  man  and  a  faithful  preacher. 

Thomas  Johnson  was  admitted  on  trial  in  the  Missouri 
Conference,  September  14,  1826,  and  appointed  to  the 
Mount  Prairie  Circuit,  which  he  traveled  for  two  years.  In 
the  fall  of  1830,  he  was  appointed  to  labor  among  the  In- 
dians, in  which  work  he  continued  until  his  death,  which  oc- 
curred April  8,  1842.  One  who  knew  him  intimately  said 
of  him  :  "  Of  William  Johnson  I  remember  to  have  heard 
a  competent  judge  say  he  was  the  best  man  he  had  known, 
and  I,  after  years  of  experience  side  by  side  with  him  in 
missionary  work,  and  having  closed  his  eyes  when  he  died, 
am  prepared  to  bear  similar  testimony.  I  have  known  none 
that  was  better  in  all  that  goes  to  make  up  the  true  Christian 
gentleman  and  faithful  minister." 

The  name  of  John  Kelly  appears  in  the  list  of  appoint- 
ments for  this  year.  The  following  from  the  pen  of  his  son, 
Dr.  David  C.  Kelly,  will  be  read  with  interest : 

"  John  Kelly  was  born  in  Wilson  County,  Tennessee,  in  the 
year  1802,  Dennis  Kelly,  his  father,  having  a  large  family  of 
children,  of  whom  he  was  the  youngest.  The  father  was 
chiefly  remarkable  for  his  great  industry  and  almost  un- 
equaled  energy.  Two  of  the  brothers,  George  and  Dennis 
studied,  the  one  law,  the  other  medicine.  George  died 
young.  Dennis  lived  to  gain  a  large  reputation  as  a  practi- 
tioner. John  was  at  school  at  what  was  then  the  best  acad- 
emy west  of  the  Cumberland  Mountains,  near  the  Town  of 
Lebanon,  when  Lebanon  was  visited  by  the  great  orator  and 
revivalist.  Sterling  Brown.  Brown  preached  in  the  court- 
house. On  Sunday  morning  without  a  friend  to  advise  or 
encourage,  the  young  student  accepted  the  invitation  of  the 
preacher  when  calling  for  persons  to  join  the  Church  as 
seekers.  As  he  advanced  toward  the  preacher,  one  other,  a 
young  lady,  joined  him  ;  and  these  were  the  first   persons 


HISTORY    OF    METHODISM    IN    ARKANSAS.  6/ 

who  ever  joined  the  M.  E.  Church  in  the  town.  His 
family  urged  him  to  remain  at  school,  but  influenced  by  the 
advice  so  common  at  that  day  from  preachers,  immediately 
after  his  conversion,  recognizing  a  call  to  the  ministry,  he 
sought  admission  into  the  Conference.  This  haste  in  leav- 
ing school  was  a  matter  of  life-long  regret  with  him, 
and  he  became  early  an  earnest  advocate  for  education  in 
the  ministry.  Years  after,  when  he  had  become  a  married 
man,  he  boarded  one  or  more  young  men  preparing  for  the 
ministry  in  his  house,  and  sent  them  to  school,  though  re- 
ceiving less  than  ;^200  on  an  average  on  his  own  work.  He 
was  admitted  on  trial  into  the  Tennessee  Conference  in  1821, 
with  a  class  of  twenty-six,  three  of  whom  survive  ;  was  ap- 
pointed junior  preacher  on  Knox  Circuit  with  Samuel  Har- 
well, 1823  ;  in  charge  of  Beech  River  with  Ed.  T.  Peevy. 
Placing  a  young  preacher,  his  second  year,  in  charge  shows 
how  soon  his  character  and  judgment  matured;  1824  ad- 
mitted into  full  connection  and  ordained  Deacon  ;  appointed 
in  charge  of  Carter's  Valley  Circuit  with  the  celebrated 
Creed  Fulton  as  junior  preacher.  He  fell  into  the  Holston 
Conference  at  the  division  in  1825,  and  was  sent  successively 
to  Giles,  Green  and  Hiawassee.  In  1828,  transferred  with 
Ed.  T.  Peevy  and  John  Trotter  to  Missouri  Conference,  and 
appointed  in  charge  of  White  River  and  Spring  River  Cir- 
cuit with  his  friend,  Ed.  T.  Peevy;  1829,  Hot  Springs  and 
Mount  Prairie  Circuit;  1830,  White  River  Circuit;  1831, 
Cape  Girardeau.  A  memorandum  shows  200  additions  to 
the  Church  on  this  Circuit,  which  he  served  alone;  1832, 
Washington. 

"  Transferred  during  that  year  to  the  Tennessee  Confer- 
ence and  appointed  to  Smith  Fork  Circuit ;  was  placed  in 
charge  of  Caney  P'ork  Circuit  the  next  year.  What  little 
memorandum  he  made  of  his  earlier  ministry  has  been  lost. 
In  looking  through  some  old  papers  the  following  pleasant 
little  memorandum  of  an  event  in  his  first  Arkansas  work 


68  HISTORY    OF    METHODISM    IN    ARKANSAS. 

was  found,  written  in  fair  hand  and  scholarly  form,  evidently 
preserved  by  him  with  pleasure : 

"  Batesville,  July  9,  1828. 
"  We,  the  undersigned,  entertaining  a  high  respect  for  the 
Rev.  Mr.  Kelly,  as  an  individual,  and  having  received  much 
gratification  and  pleasure  from  hearing  him  as  a  preacher,  beg 
leave,  on  his  departure  from  amongst  us,  to  express  our  re- 
gret and  contribute  our  mite  to  the  support  of  one  who  is 
so  worthy  of  the  good  cause  he  has  undertaken  to  promul- 
gate and  defend,  and  not  being  members  of  his  Church,  give 
this  as  a  donation  for  his  own  individual  benefit  and  use  : 

John  Ringgold $  i   GO  J.  Boswell.. $  50 

H.  K.  Hynson i   GO  R.   Bates 50 

James  Hegner.. i  00  P.H.Johnson 25 

J.  Whitney i  gg  Charles  Kelley i  GO 

Charles  McArthur i  GO  Jesse   McKee  25 

C.  F.  M.  Noland I  GO  Aaron  Gillet 50 

John  Davis 50  John   Kyler 50 

Thomas  S.  Carter 50  Richard  Lear i   go 

John   Redmon i  oo  H.  Boswell i  00 

C.  S.  Manly  100                                            


James    Porter... 50       Total $15  oo 

"  He  was  married  soon  after  his  return  to  Tennessee  to 
Margaret  Lavinia  Campbell,  daughter  of  Col.  David  Camp- 
bell, of  Campbell's  Station.  She,  with  an  older  sister,  had 
been  brought  into  the  Church  during  his  earlier  ministry  in 
East  Tennessee.  Col.  Campbell  had  now  removed  to  Wil- 
son County,  in  Middle  Tennessee.  He  was  a  staunch  Old 
Presbyterian. 

"  One  year  only  his  wife  was  removed  from  her  paternal 
home.  From  that  time  he  made  every  sacrifice  and  per- 
formed marvelous  feats  of  travel  to  do  his  work  as  an  itin- 
erant preacher,  and  yet  give  to  his  family  a  home.  He 
never  asked  an  appointment,  never  neglected  his  work,  and 
yet  made  his  home  attractive.     Here  his  wife  heartily  joined 


HISTORY    OF    METHODISM    IN    ARKANSAS.  69 

him  in  efforts  to  aid  and  bless  in  every  way  the  traveling 
preacher.  The  home  was  named  '  Itinerants'  Rest.'  Many 
and  many  a  hard-riding,  war-worn  veteran  rejoiced  beneath 
its  shelter.  Many  were  the  young  men  who  found  it  a  home 
while  seeking  education,  and  its  inmates  friends,  counselors, 
and  often  teachers.  He  never  repined  or  fretted  at  any 
event  of  his  lot  in  life,  yet  sometimes  to  his  wife  spoke  of 
his  inexperienced,  uneducated,  youthful  beginning.  Ener- 
gy, great  energy,  characterized  his  course  from  first  to  last. 
None  ever  saw  him  casl  down  or  irresolute,  but  always  cheer- 
ful and  active,  from  beardless  boyhood  to  three-score  years. 
"  As  indicative  of  the  times  when  his  career  commenced, 
we  find  in  his  first  circuit  in  East  Tennessee  five  county 
towns  and  twenty-eight  preaching  places  all  to  be  compassed 
each  month.  His  second  year  at  the  opposite  end  of  the 
State  was  far  more  trying.  He  often  had  to  carry  flour  150 
miles  to  make  bread  for  the  sacrament,  so  liitle  was  this 
luxury  known  in  some  parts  of  the  werk.  The  meal  was 
pounded  and  sieved  through  a  raw  hide  with  holes  punched 
through  it ;  eaten  warm,  was  palatable  to  the  hearty  back- 
woodsman ;  when  cold,  could  be  masticated  by  no  jaw  less 
powerful  than  the  hog's.  Much  of  his  Arkansas  life  was  of 
the  rudest  character,  but  of  this  period  he  ever  spoke  with 
great  pleasure,  as  it  had  been  signal  in  successes  for  his 
Master's  cause.  As  a  preacher  he  was  eminently  practical ; 
his  manner,  always  dignified,  often  became  exceedingly  im- 
passioned, and  his  exhortations  were  of  an  exceedingly 
powerful  character.  He  fully  understood  Methodist  the- 
ology, and  was  rich  in  texts  of  scripture,  which  he  quoted 
fluently  in  support  of  its  doctrines.  His  conclusions  were 
almost  unerring  ;  his  statement  of  the  logical  process  by 
which  the  conclusion  had  been  reached  was  not  always  free 
from  mist.  Short  scripture  exposition,  command  of  apt 
scripture  quotations,  pungent  application  and  occasional  im- 
passioned exhortations  were  his  marked  points  as  a  preacher* 


/O  HISTORY    OF    METHODISM    IN    ARKANSAS. 

During  the  last  years  of  his  Hfe,  hindered  by  a  physical  ail- 
ment from  active  work,  he  was  a  supernumerary,  and  so 
gained  on  the  confidence  of  the  people  among  whom  he 
lived,  that  he  was  not  only  at  the  bedside  of  all  the  sick  and 
the  funerals  of  the  dead,  but  was  overtaxed  by  the  numbers 
of  estates  he  was  induced  to  manage  for  the  benefit  of  the 
widow  and  orphan.  He  died  in  1864  from  the  effects  of 
the  first  illness  which  had  ever  confined  him  to  his  bed  for  a 
day.  Died  as  he  lived,  a  faithful  Christian.  The  only 
regret  he  had  was  to  leave  his  family  tinprotected  while  war 
was  devastating  the  country.  His  life  was  a  blessing  in 
every  sphere  he  occupied.  He  was  a  man  of  great  influ- 
ence ;  his  integrity  of  character  was  a  power  wherever  he 
went.  His  widow,  son  and  six  grandchildren  live  to  bless 
his  memory  on  the  earthly  side.  How  many  brought  to 
Christ  by  his  instrumentality  rejoice  to  meet  him  on  the 
eternal  shore !  " 

The  names  of  William  Shores  and  Edward  T.  Peevy  ap- 
pear in  connection  with  the  appointments  in  Arkansas.  Wil- 
liam Shores  located  in  1829.  Edward  Peevy  was  appointed 
to  one  of  the  Indian  schools,  where  he  labored  for  several 
years.  He  continued  in  the  traveling  connection  until  1836, 
when  he  located.  He  was  regarded  as  an  efficient  and  faith- 
ful preacher  of  the  gospel. 

James  Bankson  was  appointed  to  the  Arkansas  Circuit  in 
1829.  He  appears  to  have  done  an  excellent  work  on  this 
circuit,  as  there  was  a  very  large  increase  in  the  member- 
ship of  the  Church  during  this  year.  He  transferred  in 
1830  to  the  Illinois  Conference. 

At  the  session  of  the  Conference  which  met  at  Potosi, 
September  10,  1829,  Will  Haw  was  appointed  Presiding  El- 
der of  the  Arkansas  District;  White  River  Circuit,  John 
Kelly;  Arkansas  Circuit,  John  Henry  and  Pleasant  Tackett; 
Hot  Springs  and  Mount  Prairie,  Rucker  Tanner,  and  Jerome 
C.  Berryman  ;  Helena,  John  Harris.     Helena,  appears  for  the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  7I 

first  time  on  the  list  of  appointments  as  a  distinct  pastoral 
charge,  with  that  veteran  John  Harris  as  the  preacher  in 
charge.  We  have  already  had  occasion  to  speak  of  the  col- 
ony of  Kentuckians  who  settled  in  1811  near  where  Helena 
now  stands,  and  of  the  valuable  labors  of  Harrison  Bailey  at 
that  early  day.  We  have  already  noticed  the  great  injury  done 
to  the  Church  by  the  violent  measures  of  Jesse  Haile, 
whose  extreme  abolition  sentiments  had  driven  so  many 
from  the  Methodist  Church. 

Uriel  Haw  was  the  opposite  of  Jesse  Haile,  and  by  his 
mild,  pacific  measures,  did  much  to  allay  the  excitement 
caused  by  Jesse  Haile's  violent  course,  and  to  restore  har- 
mony to  the  Church.  During  Haw's  administration  the 
Church  enjoyed  great  prosperity,  and  there  was  a  very  large 
increase  in  the  membership. 

Jerome  Berryman,  who  traveled  the  Hot  Springs  and 
Mount  Prairie  Circuit  in  connection  with  Rucker  Tanner, 
was  a  young  man  in  his  second  year.  In  Dr.  McAnally's 
"  Methodism  in  Missouri,"  we  have  an  account  of  the  labors 
of  Berryman  in  Arkansas,  quoted  from  "'Recollections  of 
J.  C.  Berryman,"  which  will  be  of  much  interest  to  the  reader 
as  casting  much  light  upon  the  condition  of  the  Church  at 
that  time  :  "  Among  the  preachers  whom  Berryman  saw  and 
noted  at  the  Potosi  Conference  were  Jesse  Greene,  Andrew 
Monroe,  Benjamin  S.  Ashley,  Joseph  Edmondson,  Uriel  Haw, 
Cassell  Harrison,  Thomas  Johnson,  William  Heath,  Nathaniel 
Talbott,  Parker  Snedecor  and  John  Kelly.  Most  of  these 
were  able  preachers,  and  all  of  them  '  Holy  men  of  God,* 
who  spake  as  they  were  moved  by  the  Holy  Ghost. 

"  At  this  Conference,  Berryman  was  assigned  to  the  Hot 
Springs  and  Mount  Prairie  Circuit  in  the  extreme  southern 
part  of  the  Territory  of  Arkansas.  Rucker  Tanner,  whose 
home  was  in  the  bounds  of  the  Circuit  in  Hempstead  Count}-, 
was  the  preacher  in  charge.  Berryman  traveled  500  miles 
on  horseback  t]\rough  a  sparsely  settled   country  to  find  his 


72  HISTORY    OF    METHODISM    IN    ARKANSAS. 

colleague  prostrate  on  a  bed  of  sickness  with  malarial  fever, 
and  unable  to  render  him  any  assistance.  But  he  was  a 
young  man,  his  heart  full  of  the  love  of  God,  and  thoroughly 
imbued  with  the  spirit  of  his  work.  He  therefore  attacked 
the  great  six  weeks'  circuit  with  an  energy  and  devotion 
which  carried  all  before  them,  so  long  as  his  physical  strength 
endured.  He  made  two  complete  and  successful  rounds  on 
his  work  ;  but  in  doing  this  he  had  to  sustain  much  unac- 
customed hardship  and  exposure.  Heat  and  cold,  rain  and 
wind,  and  high  waters,  sometimes  crossed  in  a  canoe,  but 
more  frequently  by  swimming  on  horseback,  the  whole  coun- 
try being  low  and  subject  to  inundation.  These  things 
brought  on  an  attack  of  malignant  typhus  fever,  in  the  delir- 
ium of  which  he  was  for  five  weeks  unconscious,  only 
waking  to  learn  that  his  colleague  who  had  Hngered  all  this 
while,  had  just  expired.  During  this  sickness  of  youn^  Ber- 
ryman  an  incident  occurred  which  is  worth  preserving  as  a 
new  contribution  to  the  already  vast  treasury  of  religious 
psychology. 

"  It  is  given  in  his  own  words,  as  follows  :  '  I  had 
been  suffering  for  a  week  with  premonitory  symptoms 
of  my  disease  before  reaching  the  Mount  Prairie  settle- 
ment, filling  my  week-day  appointments  meanwhile,  and 
was  barely  able  to  sit  on  my  horse  the  day  of  reaching  this 
settlement.  I  felt  that  my  situation  v/as  dangerous  in  the 
extreme,  and  my  thoughts  were  much  occupied  about  death. 
I  was  not  afraid  to  die ;  but  I  was  among  strangers  and  far 
away  from  all  the  loved  ones  at  home.  Besides  I  had  en- 
tered upon  the  ministerial  work  with  large  desires  and  pur- 
poses of  usefulness.  I  did  not  want  to  die  then  and  there; 
And  as  I  lay  upon  my  bed  soon  after  arriving  at  Bro.  Shooks', 
with  my  face  turned  to  the  back  of  the  bed,  I  was  in  an  ag- 
ony of  prayer,  when  there  appeared  to  me  the  figure  of  a 
man  upon  the  wall,  just  above  my  bed,  and  very  near  me. 
He  spoke  to  me  to  the  effect  that  though  my  sickness  would 


HISTORY    OF    METHODISM    IN    ARKANSAS.  73 

be  protracted  and  severe,  it  was  not  unto  death  ;  I  should 
recover.  John  Henry,  a  local  preacher  of  that  neighbor- 
hood was  sitting  in  the  room  at  that  time  ;  I  turned  my- 
self as  I  lay  in  bed,  and  told  him  I  was  going  to  have  a  hard 
time,  but  should  not  die  then,  for  God  had  appeared  to  me 
on  the  wall,  and  told  me  so.  This  was  not  dream.  What 
was  it?  And  yet  about  four  weeks  after  this  my  nurses 
thought  I  was  dead,  and  held  a  consultation  about  my 
burial.  When  I  recovered  from  this  sickness,  I  was  to- 
totally  blind,  but  regained  my  sight  gradually,  as  I  was  re- 
stored to  health  and  strength.  For  a  long  time  after  I  got 
up  from  that  sick-bed  my  mind  was  more  clear  and  my 
communion  with  God  more  constant  than  ever  before.  I  was 
all  the  time  happy.'  " 

Speaking  of  the  difficulties  that  arose  out  of  Jesse  Haile's 
administration  in  Arkansas,  Berryman  says  : 

"  Jesse  Haile  had  been  Presiding  Elder  on  the  Arkansas 
District  for  several  years  prior  to  1829.  He  was  an  aboli- 
tionist of  the  Garrison  type,  and  did  not  hesitate  to  preach 
against  slavery  publicly  as  well  as  privately  ;'and  as  there  were 
some  in  the  bounds  of  the  Hot  Springs  and  Mount  Prairie  Cir- 
cuits who  were  of  his  way  of  thinking,  he  did  not  fail  to  bring 
about  much  controversy  and  hard  feeling  among  the  mem- 
bership, which  had  resulted  in  the  expulsion  or  withdraVvaV 
of  not  a  few  from  our  Church.  Under  these  circumstances 
it  required  much  prudence  upon  the  part  of  those  who  fol- 
lowed Haile  to  keep  our  people  from  going  off  to  the  Cum- 
berland Presbyterians,  who  had  seized  upon  this  opportu- 
nity and  were  building  themselves  up  at  our  expense.  But 
Uriel  Haw,  who  was  Presiding  Elder  this  year,  was  a  man 
just  suited  to  the  emergency.  Possessed  of  a  large  amount 
of  practical  sense  and  judgment,  a  good  tartician,  full  of 
love,  always  ready  in  every  good  word  and  work,  logical  and 
eloquent  in  presenting  divine  truth,  whether  in  the  adminis- 
tration of  discipline,  or  in  his  pulpit   performances,  he  drew 


74  HISTORY    OF    METHODISM    IN    ARKANSAS. 

everybody  to  him,  and  to  one  another ;  so  that  after  all  we 
enjoyed  great  prosperity  on  the  circuit  this  year,  and  left  it 
with  a  large  increase  of  membership,  and  in  possession  of 
peace  and  good  will  among  themselves. 

"  Uriel  Haw,  at  the  time  of  which  I  write,  was  about 
40  years  of  age,  and  had  been  preaching  twelve  or  fifteen 
years.  In  person  he  was  tall,  but  slenderly  built,  and  car- 
ried himself  erect,  with  quick,  elastic  step.  His  features 
were  not  handsome,  but  very  expressive.  In  particular  he 
had  the  most  sparkling  eyes  that  were  ever  set  in  a  man's 
head ;  not  large,  but  sparkling  with  an  unusual  fire  of  intel- 
lect and  heart.  His  literary  attainments  were  respectable, 
though  not  scholastic ;  but  his  knowledge  of  divine  things 
made  him  one  of  God's  mighty  men.  And  yet  this  great 
and  good  man  finished  his  work  while  comparatively  young. 
And  no  wonder  that  he  died  young.  He  acted  as  one  who 
had  adopted  as  the  rule  of  his  life  whatsoever  thy  hand 
findeth  to  do,  do  it  with  thy  might.  The  year  he  was  my 
Presiding  Elder  he  had  for  his  district  the  entire  Territory 
of  Arkansas,  while  his  family  lived  in  Cape  Girardeau 
County,  Missouri.  My  circuit  was  about  500  miles  from 
his  home  ;  and  yet  I  do  not  think  he  failed  to  attend  any  of 
the  quarterly  meetings  of  his  district  during  the  year  ;  and 
he  was  abundant  in  labors  wherever  he  went.  He  died  and 
was  buried  in  Mississippi  County  among  as  good  people  as 
can  be  found  anywhere  ;  and  his  name  is  like  sweet  incense 
in  their  memory  to  this  day." 

By  the  death  of  Rucker  Tanner,  Berryman  was  left  alone 
on  the  Mount  Prairie  and  Hot  Springs  Circuit,  but  the  Pre- 
siding Elder  soon  employed  a  local  preacher  to  help  him  in 
the  work,  in  the  person  of  Nelson  R.  Bewley,  who  with  his 
brother  George  W.,  had  recently  come  to  Missouri.  Of 
these  brothers,  George  W.,  although  a  member  of  the  Con- 
ference, was  the  younger.  They  were  both  men  of  good 
preaching  talents,  though  George  was  superior  and  above  the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  75 

average.  Berryman  and  Nelson  R.  Bewley  worked  together 
harmoniously  and  successful  during  the  remainder  of  the 
year. 

On  one  occasion,  at  the  solicitation  of  a  pious  young  man 
who  was  teaching  school  in  a  settlement  about  twenty  miles 
distant  from  their  circuit,  on  Red  River,  and  on  the  border 
of  the  Choctaw  Nation,  Berryman  visited  the  settlement  and 
held  a  meeting  at  the  house  of  a  Mr.  Bradshaw,  The  meet- 
ing lasted  two  days.  It  was  the  first  preaching  they  had  had 
for  years,  and  with  the  exception  of  the  young  teacher 
above  mentioned,  there  was  not  a  professor  of  religion 
among  them.  A  few  of  them  had  been  Church  members  in 
their  former  homes,  but  all  had  fallen  into  a  state  of  deplor- 
able immorality  since  their  arrival  on  the  frontier.  Berry- 
man was  encouraged  by  the  appearance  of  things,  and  left 
an  appointment  for  his  colleague,  which  was  afterwards  filled, 
and  resulted  in  the  conversion  of  some  fifty  souls.  As  an 
illustration  of  the  manners  of  the  times,  it  may  be  men- 
tioned that  the  hostess  at  Berryman's  first  meeting,  immedi- 
ately after  the  close  of  dinner  service,  and  while  the  audi- 
tors— those  in  the  house  were  all  females — were  still  seated, 
presented  a  bottle  of  liquor,  and  everyone  of  the  ladies 
turned  it  up  to  her  lips.  The  lady  did  not  slight  the  preacher, 
but  when  she  offered  him  the  bottle  he  declined,  saying:  "I 
do  not  drink."  She  replied  :  "Well,  I  do,"  accompanying  the 
word  with  the  act.  At  the  same  time  the  men  out  of  doors 
were  doing  the  same  thing  until  they  seemed  very  happy,  if 
not  over-joyful.  After  closing  up  his  year's  work,  Berry- 
man started  with  his  Presiding  Elder  for  St.  Louis,  the  seat 
of  the  Conference.  One  of  the  company,  John  Henry,  who 
had  been  traveling  as  a  supply  on  the  Arkansas  Circuit,  fell 
sick  at  Batesville  with  malarial  fever,  and  died  within  a  few 
days  after  the  others  had  left  him. 

The  fifteenth  session  of  the  Missouri  Conference  was  held 
in  St.  Louis,  commencing  September  i6,  1830,  Bishop  Rob- 


76  HISTORY    OF    METHODISM    IN    ARKANSAS. 

erts  in  the  chair.  The  appointments  for  Arkansas  were : 
Arkansas  District,  Jesse  Greene,  Presiding  Elder  ;  Helena 
Circuit,  John  Harris;  Hot  Springs  and  Mount  Prairie,  Nel- 
son R.  Bewley  ;  Arkansas  Circuit,  Mahlon  Bewley;  Mount 
Pleasant,  Pleasant  Tackett;  James  Fork,  to  be  supplied; 
Spring  River,  James  H.  Slavens. 

The  statistical  returns  show  that  this  was  a  prosperous 
year  for  Methodism  in  the  Territory  of  Arkansas.  A  com- 
parison of  the  increase  of  the  membership  of  the  Church 
with  the  increase  in  the  population  of  the  Territory  will 
show  a  healthy  growth  upon  the  part  of  the  Church.  The 
census  for  1820  showed  a  population  of  14,255.  In  1830 
the  population  was  30,388,  showing  that  the  population  had 
been  a  little  more  than  doubled  during  this  decade.  The 
membership  of  the  Church  in  1820  was  536,  in  1830  it  was 
1334  ;  showing  that  the  membership  had  been  considerably 
more  than  doubled  during  the  decade.  The  year  1830  was 
one  of  great  immigation  to  Arkansas. 

Several  steamboats  were  now  plying  the  rivers,  and  these 
were  constantly  loaded  with  immigrants  coming  from  Ten- 
nessee, Alabama,  Mississippi,  Kentucky  and  Missouri.  In 
the  southwestern  part  of  the  State  there  was  considerable 
immigration  from  Virginia  and  South  Carolina. 

In  March  of  this  year  there  was  a  new  paper  established 
at  Little  Rock,  by  Charles  P.  Bertrand,  called  the  Arkansas 
Advocate.  We  sometimes  hear  unfavorable  comparisons 
made  between  the  politics  of  this  day  and  the  politics  of 
that  early  period,  to  the  great  disparagement  of  the  present. 
A  comparison  of  the  files  of  the  Gazette  and  the  Arkansas 
Advocate  will  show  that  there  is  nothing  in  the  journalism 
of  the  present  that  will  compare  in  bitterness  to  the  person- 
alities of  that  period.  There  is  nothing  in  the  hatred  of  the 
parties  of  the  present  that  can  equal  the  hatred  of  the  old 
parties  of  that  period.  The  caution  of  the  wise  man  will 
apply  in  this  as  well  as  in  other  questions  of  interest :    "  Say 


HISTORY    OF    METHODISM    IN    ARKANSAS.  // 

not  thou,  '  What  is  the  cause  that  the  former  days  were 
better  than  these  ?'  for  thou  dost  not  inquire  wisely  concern- 
ing this."  The  former  days  were  not  equal  in  any  sense  to 
the  present.  A  candid  comparison  will  show  that  there 
has  been  great  improvement  in  every  respect,  both  in  Church 
and  in  State. 

During  this  decade  seventeen  new  counties  were  formed, 
making  in  all  twenty-three  counties  within  the  Territory. 

At  the  Conference  of  1830  the  names  of  Nelson  R.  Bew- 
ley  and  Mahlon  Bewley  appear  in  the  list  of  appointments 
for  Arkansas.  To  the  Rev.  Mahlon  Bewley,  and  his  sons 
Nelson  R.  Bewley  and  Robert  R.  Bewley,  belong  the  honor 
of  planting  Methodism  in  the  western  part  of  the  State. 
Robert  Bewley  came  to  Arkansas  in  1828,  and  located  on 
Illinois  Bayou  in  what  is  now  Pope  County.  In  all  the 
country  west  of  Point  Remove,  previous  to  this  time,  there 
had  been  no  Methodist  preaching  from  any  one. 

The  Rev.  J.  B.  Hickman  has  kindly  furnished  us  with  the 
following  facts  in  reference  to  the  organization  of  Method- 
ism in  Pope  County,  which  at  that  time  embraced  a  large 
part  of  the  western  portion  of  the  State.  On  the  first  Sun- 
day in  January,  1829,  Robert  S.  Bewley  preached  at  the 
old  Dwight  Mission  Station.  At  the  conclusion  of  the  ser- 
vice, the  Rev.  Cephas  Washburn  said  to  the  preacher : 
"  You  have  the  honor  of  preaching  the  first  Methodist  ser- 
mon in  Pope  County."  Brother  Bewley  built  a  log  cabin, 
which  answered  the  double  purpose  of  a  residence  and  a 
chapel  for  preaching.  His  father,  Rev.  Mahlon"  Bewley, 
came  to  his  assistance  in  1830. 

At  the  Conference  in  1830  the  elder  Bewley  was  appointed 
to  the  Arkansas  Circuit,  and  his  son.  Nelson  R.  Bewley,  to 
the  Hot  Springs  and  Mount  Prairie  Circuit.  The  elder 
Bewley  broke  down  during  the  year,  and  his  place  on  the 
work  was  filled  by  his  son,  Robert  Bewley.  That  we  may 
have  some  idea  of  the  extent  of  the  circuits  of  that  day,  we 


y8  HISTORY    OF    METHODISM    IN    ARKANSAS. 

must  remember  that  the  Arkansas  Circuit  reached  from  the 
western  border  of  civilization,  where  Fort  Smith  now  stands, 
to  Little  Rock  on  the  east,  thence  thirty  miles  south,  to  a 
Bro.  Lindsay's,  and  all  the  territory  between  these  points. 

Of  Little  Rock,  in  1831,  Bro.  Bewley  says  :  "The  only 
church  in  the  place  was  a  log  cabin  belonging  to  the  Pres- 
byterians. It  was  in  this  house  that  the  first  Methodist  so- 
ciety was  organized,  and  worshiped  for  a  long  time." 

Robert  Bewley  never  joined  the  Conference,  but  contin- 
ued to  travel  as  a  supply  for  a  number  of  years.  He  lived 
to  the  great  age  of  four-score  years,  and  died  in  peace  at  his 
Tiome  in  Pope  County,  in  1883. 

Nelson  R.  Bewley  died  of  consumption  in  1836.  He  was 
a  faithful  and  efficient  preacher,  and  was  held  in  esteem  by 
all  who  knew  him,  as  a  deeply  pious  man.  The  approach 
of  death  had  no  terrors  for  him.  His  last  hours  were  peace- 
ful, and  his  end  triumphant. 

As  an  illustration  of  the  difficulties  under  which  our 
preachers  of  that  day  labored  and  the  sparsely  settled  con- 
dition of  the  country,  the  following  quotations  from  the 
"  Recollections  of  Berryman"  is  given  :  "The  first  night  (from 
Cane  Hill,  Ark.)  we  spent  at  the  house  of  a  Mr.  Locke. 
Bro.  Green  had  a  hard  chill,  and  was  very  sick  all  that  night. 
The  Bishop  also  was  unwell.  We  had  a  cold  rain  all  the 
forenoon  of  the  next  day,  and  did  not  resume  our  journey 
until  the  afternoon.  It  was  fifteen  miles  to  the  next  house 
on  our  route,  which  was  reached  about  sunset.  We  found 
the  improvements  about  the  place  to  consist  of  a  stock  pen 
or  corral,  and  a  cabin,  built  of  small,  round  logs,  which  Mr. 
Renfroe,  the  proprietor,  said  he  had  put  up  with  no  assist- 
ance, except  what  his  wife  gave  him.  The  height  of  the 
cabin  was  just  sufficient  for  the  door  to  come  under  the  first 
rib  on  which  the  board  roof  rested,  the  cracks  of  the  wall 
were  chinked,  but  not  daubed,  the  cat  and  clay  chimney  oc- 
cupied the    space  of  nearly  one    end,  and    the  sixteen   or 


HISTORY    OF    METHODISM    IN    ARKANSAS.  79 

eighteen  feet  square  of  Mother  Earth  on  which  the  building 
stood  served  all  the  purposes  of  a  floor.  In  each  corner  of  the 
end  opposite  the  fire-place  there  was  a  board  scaffold  bed 
which,  with  a  few  rough  stools,  a  square  table  of  similar 
make  and  a  few  cooking  utensils,  constituted  the  inventory 
of  household  furniture.  And  did  we,  seven  travelers,  in- 
cluding a  Bishop,  lodge  there  that  night  ?  What  else  could 
we  do?  It  was  seventeen  miles  to  the  next  human  habita- 
tation.  Of  course  we  turned  in,  with  a  hearty  welcome 
from  Mr.  and  Mrs.  Renfroe  and  their  six  children." 


CHAPTER  IX. 

An  Increase  of  Laborers — New  Fields  Opening — New 
Districts — Transfers — Indian  Work — Burwell  Lee 
— Conference  at  Cane  Hill — Arkansas  Church  Paper 
— Church  Music — Conference  of  1835. 

At  the  session  of  the  Missouri  Conference  which  met  at 
McKendree's  Chapel  September,  183 1,  the  appointments  for 
Arkansas  were :  Arkansas  District,  A.  D.  Smith ;  Helena 
Circuit,  Fountain  Brown  ;  Pine  Bluff,  William  R.  Boyce ; 
Chicot,  John  Harris ;  Hot  Springs  and  Mount  Prairie,  H.  G. 
Joplin,  W,  Duke;  Arkansas,  John  N.  Hamill,  Richard 
Overby;  Washington  Circuit.  John  Kelly;  Creek  Mission, 
Alvin  Baird;  Washington  and  Cherokee  Mission,  John  Har- 
rell,  Allen  M.  Scott;  White  and  Spring  River,  Nelson  R. 
Bewley.  It  will  be  seen  from  this  list  of  appointments  that 
there  were  ten  new  preachers  for  the  field  in  Arkansas.  In 
fact,  every/ appointment  in  Arkansas  was  filled  by  a  new 
man,  with  the  exception  of  Spring  River,  which  was  supplied 
by  Nelson  R.  Bewley.  Eight  of  these  were  transfers  from 
that  old  Mother  of  Conferences,  the  Tennessee  Conference. 
Fountain  Brown  was  transferred  the  year  before.  Several 
of  these  names  became  very  prominent  in  after  years,  and 
they  will  frequently  appear  in  the  course  of  this  history  as 
leaders  in  the  work  of  the  Church  in  Arkansas. 

It  will  be  seen  that  the  Towns  of  Helena,  Pine  Bluff,  Hot 
Springs  and  Washington  begin  to  stand  out  prominently  on 
the  list  of  appointments  as  centers  of  influence  in  the  State. 
The  faithful  labors  of  the  pioneers  were  beginning  to  bear 
rich  fruit  in  the  permanent  organizations  that  were  being 
established. 

The  labors  of  the   faithful  band  of  workmen  who  culti- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  51 

vated  the  field  in  Arkansas  was  richly  repaid  by  a  large  in- 
crease in  the  membership  of  the  Church.  The  statistics 
show  1 5 12  whites;  222   colored,  and  308  Indian  members. 

The  Rev.  John  Harrell,  for  many  years  Superintendent  of 
the  Indian  Mission  Conference,  has  given  us  in  "  McFerrin's 
History  of  Methodism  in  Tennessee,"  the  following  account 
of  the  call  made  by  Bishop  Roberts  for  volunteers  for  the 
work  in  Arkansas  in  1831  : 

"  In  the  year  183 1,  the  Missouri  Conference  was  attended 
by  Bishop  Roberts,  and  at  that  time  included  the  Arkansas 
Territory,  which  was  left  mainly  to  be  supplied.  When  the 
Bishop  reached  Paris,  the  seat  of  the  Tennessee  Conference, 
he  began  to  beat  for  volunteers  to  fill  the  Arkansas  District, 
and  the  following  preachers  consented  to  go  to  that  Vv'ild 
and  sparsely  settled  field  of  labor,  viz.:  A.  D.  Smith,  Presid- 
ing Elder;  Harris  G.  Joplin,  Alvin  Baird,  William  G.  Duke, 
John  N.  Hamill,  William  A  Boyce,  Allen  M.  Scott  and  John 
Harrell.  We  were  to  meet  in  Memphis  by  Christmas  day. 
At  the  appointed  time  we  were  all  present,  and  ready  for 
the  march  west  of  the  Father  of  Waters.'  The  weather, 
however,  had  been  extremely  cold,  so  that  the  swamp 
directly  in  the  route  to  Little  Rock  was  considered  impass- 
able. Brother  Smith  suggested  the  plan  of  purchasing  a 
flatboat  and  .going  down  to  Helena,  believing  that  to  be  a 
better  route  than  the  other  way.  A  boat  was  purchased^ 
each  preacher  bearing  his  part  of  the  price,  and  after  adjust- 
ing our  horses,  saddles  and  saddle-bags,  we  unloosed  our 
moorings.  A  stranger  was  taken  in  with  us,  the  company 
then  consisting  of  nine  in  all.  We  left  Memphis  on  the  25th 
of  December,  1831.  The  scene  was  new  to  most  of  us; 
sometimes  we  pulled  with  the  oars,  and  then  again  we  would 
let  our  boat  drift  for  awhile.  When  night  came  we  would 
land,  tie  our  boat  to  a  tree,  make  us  a  big  fire,  cut  an  armfuli 
of  cane  to  make  us  a  bed,  and  after  praying  together  we 
retired  to  sleep,  using  our  saddle-blankets   for  a  covering. 


82  HISTORY    OF    METHODISM    IN    ARKANSAS, 

We  arrived  at  Helena  on  the  evening  of  the  third  day.  The 
river  had  fallen  suddenly,  making  it  very  difficult  to  gain  the 
bank  with  our  horses ;  but  we  finally  succeeded  and  reached 
the  hotel.  After  breakfast  next  day,  our  bills  paid,  Brother 
Smith  asked  the  landlord  to  let  him  pray  with  his  family. 
The  answer  was,  *  I  do  my  own  praying.'  This  was  our  in- 
troduction to  our  new  field  of  labor. 

"  Traveling  west  a  few  miles,  we  reached  the  house  of  a 
Brother  Burriss,  a  good  and  useful  local  preacher  who  had 
settled  in  the  cane-brake  with  a  large  family,  most  of  whom 
were  daughters ;  but  they  were  cheerful  and  happy,  and 
their  hospitality  was  truly  pleasant  to  enjoy.  Here  we  met 
Brother  Fountain  Brown,  who  had  been  sent  over  to  cultivate 
this  wild  and  unsettled  land.  Brother  Brown  lived  to  travel 
extensively  through  the  State,  both  as  a  circuit  preacher 
and  Presiding  Elder,  and  has  left  scores  of  seals  to  his  min- 
istry. He  was  taken  prisoner  during  the  war,  and  after  suf- 
fering nearly  two  years  up  North,  was  released  from  prison 
and  started  to  his  family,  but  died  within  a  few  miles  of  his 
home.  After  parting  with  the  kind  family  above  mentioned, 
and  leaving  Brother  Smith  to  hold  a  quarterly  meeting  on 
that  circuit,  we  set  out  for  our  places  of  destination.  After 
traveling  two  days  Brother  Boyce  left  us  for  Pine  Bluff, 
Brothers  Joplin  and  Duke  for  Mount  Prairie,  Brother  Ham- 
ill  to  the  Little  Rock  Circuit.  The  remaining  three  had  a 
long  ride  to  the  northwestern  part  of  the  country.  Brother 
Baird  went  to  the  Creek  Nation,  J.  M.  Hamill  to  the  Cher- 
okee Nation,  and  A.  M.  Scott  to  the  Washington  Circuit. 
During  the  year  we  had  several  camp-meetings,  in  the 
Indian  Country,  and  a  revival  of  religion  through  the  whole 
Arkansas  District.  The  next  Conference  was  held  at  Pilot 
Grove,  in  the  State  of  Missouri,  and  several  of  the  preachers 
had  to  travel  500  miles  on  horseback  to  reach  the  seat  of  the 
Conference.  These  were  days  of  labor  and  sufferings.  In 
this  year,  1832,  the  first  circuit  was  formed  in  the  Cherokee 


HISTORY    OF    METHODISM    IN    ARKANSAS.  83 

T^ation,  West,  by  the  writer,  and  a  school  commenced  in  the 
Creek  Nation,  with  several  preaching  places  by  Brother 
Baird. 

"  I  believe  all  the  men  that  were  there  in  the  field  have 
passed  away  except  two.  Brother  Duke  lives  in  Texas, 
and  is  a  good  and  faithful  local  preacher;  Brothers  Baird 
and  Hamill,  I  have  learned,  died  in  Texas  ;  Brother  Joplin, 
in  Missouri ;  Brother  Boyce  was  drowned  in  the  Ouachita 
River;  Brother  Smith  died  in  Arkansas  since  the  war  closed; 
he  had  been  for  many  years  a  useful  local  preacher.  Rumor 
says  A.  M.  Scott  was  killed,  perhaps  about  the  close  of  the 
war,  in  Tennessee.  It  is  rather  a  sad  reflection  that  none  of 
these  brethren  died  in  the  itinerant  ranks  save  J.  N.  Hamill. 

"  In  reviewing  the  labors  of  that  year,  it  is  wonderful  to 
know  that  four  Annual  Conferences  now  exist  in  what  was 
then  the  Arkansas  District ;  and  the  writer  of  this  sketch  is 
spared  to  see  these  wonderful  changes  during  the  space  of 
thirty-nine  years.  Most  of  the  preachers  of  that  day  have 
passed  away.  Many  of  them  were  burning  and  shining 
lights,  and  we  trust  are  gone  where  the  wicked  cease  from 
troubling  and  the  weary  are  at  rest. 

"  Your  brother  in  Christ, 

"John  Harrell." 

At  the  session  of  the  Missouri  Conference  for  1832,  there 
were  two  districts  formed  in  Arkansas.  The  Arkansas  Dis- 
trict embraced  the  southern  part  of  the  State,  and  the  Little 
Rock  District  the  northern  part  of  the  State.  The  appoint- 
ments were:  Arkansas  District,  to  be  supplied;  Helena 
Circuit,  Micah  Casteel ;  Pine  Bluff,  William  A.  Boyce  ; 
Chicot  and  Ouachita,  to  be  supplied  ;  Hot  Springs,  Henry 
Cornelius;  Mount  Prairie,  Fountain  Brown,  Lemuel  Wake- 
lee  ;  Red  River,  to  be  supplied  ;  Little  Rock  District,  An- 
drew Smith  ;  Little  Rock  Circuit,  to  be  supplied  ;  Arkansas 
Circuit,  to  be  supplied ;  Washington,  William  G.  Duke. 
Harris    G.    Joplin,  John    N.   Hamill,    Allen    Baird,  Henry 


84  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Perryman,  John  Harrell,  Burwell  Lee,  Thomas  Bertholf  and 
Richard  Overby  were  appointed  to  labor  in  the  schools 
and  missions  among  the  Indians. 

It  will  be  seen  that  the  Methodist  Church  at  an  early  day 
placed  some  of  the  most  efficient  men  of  the  Conference  in 
charge  of  the  work  among  the  Indians.  As  we  propose  de- 
voting a  chapter  to  this  subject,  there  will  be  but  little  more 
than  a  bare  reference  to  it  until  we  come  to  treat  of  the 
subject  in  a  separate  chapter. 

At  this  Conference  John  P.  Neil,  Burwell  Lee,  Lemuel 
Wakelee,  Henry  Cornelius  and  Henry  Perryman  were  re- 
ceived on  trial.  While  all  of  these  proved  to  be  faithful,  de- 
voted preachers,  the  name  of  Burwell  Lee  deserves  especial 
notice  on  account  of  the  long  and  faithtul  service  he  ren- 
dered the  Church.  His  name  was  closely  identified  with 
the  history  of  the  Church  for  many  years. 

The  eighteenth  session  of  the  Missouri  Conference  was 
held  at  Mountain  Spring  Camp-ground,  in  Arkansas,  Sep- 
tember 4,  1833.  Bishop  Joshua  Soule  presided  and  William 
Redman  was  chosen  Secretary.  This  was  the  first  Annual 
Conference  ever  held  on  Arkansas  Territory,  and  marks  an 
era  in  the  history  of  Arkansas  Methodism. 

The  minutes  of  the  Conference  for  that  year  show  that 
"  Mr.  C.  P.  Bertrand,  of  Little  Rock,  Arkansas  Territory, 
having  proposed  to  publish  at  that  point  a  weekly  newspa- 
per under  the  patronage  of  the  Conference,  the  matter  was 
referred  to  a  committee,  who  reported  unfavorably  to  the 
project,  and  the  Conference  took  occasion  to  resolve  on  this 
subject  that,  whereas,  it  is  in  contemplation  to  publish  a  pa- 
per at  Cincinnati,  Ohio,  bearing  the  same  relation  to  the 
Book  Concern  as  the  Christian  Advocate  and  Journal  does, 
this  Conference  highly  approves  of  this  measure  and  will 
patronize  the  paper." 

By  another  resolution  the  Conference  memorialized  the 
United  States   Secretary  of  War  to  clothe  our  missionaries 


HISTORY    OF    METHODISM    IN    ARKANSAS.  85 

with  proper  authority  to  enter  the  Indian  country,  which 
was  done,  and  the  mission  work  there  was  entered  upon  and 
carried  on  with  gratifying  success. 

That  the  brethren  of  that  day  were  troubled  over  the 
music  question  in  the  Church,  is  evident  from  the  following 
resolution  on  the  subject : 

"Resolved,  That  we  consider  the  singing  of  fugue  tunes, 
and  light  and  unmeaning  choruses  a  departure  from  the 
true  spirit  and  solemnity  of  divine  worship,  and  a  departure 
from  the  letter  and  spirit  of  our  Church  discipline." 

The  appointments  for  Arkansas  this  year  were  :  Arkan- 
sas District,  Martin  Wells  ;  Helena  Circuit,  John  P.  Neil ; 
Pine  Bluff  Circuit,  to  be  supplied;  Ouachita,  Henry  Cor- 
nelius; Hot  Springs,  Fountain  Brown  ;  Mount  Prairie,  Rich- 
ard Overby,  J.  B.  Denton ;  Red  River,  to  be  supplied. 
Little  Rock  District,  Andrew  D  Smith,  Presiding  Elder. 
Little  Rock  Circuit,  William  Duke  ;  Arkansas,  John  H. 
Rives;  Washington,  Alvin  Baij-d ;  White  River,  John  H. 
Ruble;  Spring  River,  Valentine  P.  Fink.  Missions  and 
Schools,  Pleasant  Tackett,  Learner  B.  Stateler,  John  N. 
Hamill,  Pleasant  Berryhill,  John  Harrell,  Thomas  Bertholf, 
Richard  W.  Owen,  Burvvell  Lee,  J.  Brewston,  Harris  G. 
Joplin. 

The  Church  in  Arkansas  received  this  year  three  valuable 
accessions  from  the  Tennessee  Conference — Charles  T.  Ram- 
sey, Joseph  L.  Gould  and  William  P.  Ratcliffe.  The  follow- 
ing were  admitted  on  trial  and  received  appointments  in 
Arkansas :  Pleasant  Tackett,  John  H.  Rives,  Pleasant  Ber- 
ryhill and  John  B.  Denton.  William  P.  Ratcliffe  was  ap- 
pointed to  Pine  Bluff  Circuit,  and  C.  T.  Ramsey  to  Red 
River  Circuit.  One  of  these,  William  P.  Ratcliffe,  was  one 
of  the  most  remarkable  men  that  ever  labored  in  Arkansas. 
During  the  whole  period  of  his  life  he  was  closely  connected 
with  every  interest  of  the  Church,  and  he  left  the  impress 
of  his  labors  upon  the  State  as  but  few  men  have  been  found 


86  HISTORY    OF    METHODISM    IN    ARKANSAS. 

able  to  do.  From  this  date  until  his  death,  which  occurred 
in  1868,  he  was  one  of  the  principal  actors  in  the  history  of 
the  Church  until  his  death  in  1868. 

The  nineteenth  session  of  the  Conference  met  at  Bellevue, 
Washington  County,  Mo.,  September  10,  1834.  Bishop 
Roberts  presided. 

The  appointments  for  Arkansas  were  :  Arkansas  District, 
C.  T.  Ramsey  ;  Helena  Circuit,  S.  Wakelee ;  Pine  Bluff,  W. 
P.  Ratcliffe ;  Ouachita,  N.  Keith  ;  Hot  Springs,  William  G. 
Duke  ;  Mount  Prairie,  H.  Cornelius  ;  Franklin,  F.  Brown ; 
Rolling  Fork,  W.  Sorrels ;  Little  Rock  District,  J.  K.  Lacy  ; 
Little  Rock  Circuit,  Martin  Wells  ;  Arkansas  Circuit,  J.  H. 
Rives;  Washington,  H.  J.  Joplin  ;  Greene,  J.  P.  Neil;  King's 
River  Mission,  J.  G.  Duke;  Seneca  Circuit,  J.  L.  Gould; 
White  River  Circuit,  Andrew  Peace;  Spring  River  to  be 
supplied ;  Indian  Schools  and  Missions,  A.  O.  Smith,  J. 
Home,  B.  Lee,  Thomas  Bertiiolf,  P.  Berryhill,  John  Harreli, 
J.  N.  HamiU. 

The  locations  were  Uriel  Haw,  Richard  Overby,  James  V. 
Watson,  James  H.  Slavens.  The  membership  of  the  Church 
was  2306  whites,  343  colored  and  509  Indians, 

"  Charles  P.  Ramsey,  Presiding  Elder  on  the  Arkansas 
District,  was  a  transfer  from  Tennessee  Conference.  He  was 
trained  under  Arthur  Davis  in  the  Western  District.  Davis 
in  his  day  was  the  great  revivalist  of  the  Conference.  Young 
Ramsey,  full  of  zeal  for  his  Master,  labored  under  him  for  a 
year  or  two  and  was  transferred  west  of  the  river.  He  was 
a  burning  and  shining  light.  His  great  fort  was  in  exhorta- 
tion; while  he  preached  acceptably,  in  exhortation  he  was 
a  wonderful  success.  The  old  Methodists  told  marvelous 
stories  of  Ramsey's  power  on  camp-meeting  occasions,  when 
after  some  one  had  preached  he  would  sing  one  of  the  old- 
time  songs,  and  then  starting  in  on  one  of  his  rousing  ex- 
hortations, warming  as  he  went,  carrying  his  hearers  with 
him  until  the  whole  audience  surrendered  to  Christ.     What 


HISTORY    OF    METHODISM    IN    ARKANSAS.  8/ 

was  the  secret  of  his  power?  It  was  much  more  common 
in  the  days  of  which  I  write  than  now.  These  men  had 
none  of  the  advantages  afforded  young  ministers  of  today, 
and  yet  they  were  more  successful  in  their  pulpit  ministra- 
tions. Is  it  not  true  that  they  were  men  of  one  Book  more 
than  we  of  the  present  day,  and  realizing  their  own  weak- 
ness they  depended  on  the  Holy  Spirit,  and  as  they  believed 
so  it  was  unto  them.  It  is  a  fact  that  many  of  these  early 
preachers,  with  very  little  education,  such  as  is  stressed  and 
emphasized  at  the  present  day,  were  mighty  through  God 
to  the  pulling  down  of  strongholds.  I  would  not  under- 
value education,  but  I  would  value  the  baptism  of  the  Holy 
Ghost  more  than  all  else  as  a  means  of  certain  success  in 
the  work  of  the  ministry.  Saving  souls  is  our  work,  and 
that  which  will  fit  us  for  doing  that,  is  what  we  should  seek 
and  pray  for  ;  nor  should  we  rest  until  we  possess  the  grace  to 
preach  the  gospel  successfully.  Charles  T.  Ramsey  was  a 
preacher  of  this  sort.  He  swept  around  his  district  like  a 
flaming  comet.  His  zeal  was  contagious.  The  preachers 
caught  it.  His  quarterly  meetings  were  times  of  refreshing 
from  the  presence  of  the  Lord.  He  traveled  two  years  as 
Presiding  Elder,  and  went  up  to  Batesville  in  the  fall  of  1836, 
where  Bishop  Morris  organized  the  Arkansas  Conference.  At 
its  close  Brother  Ramsey  was  sick — too  sick  to  attempt  the 
journey  home.  His  brethren  had  left  him  for  their  fields  of 
labor,  and  he,  restive  under  the  restraints  imposed,  awaited 
results.  His  disease  developed  into  pneumonia.  All  that 
could  be  done  by  skilled  physicians  and  kind  friends  was 
done.  In  a  few  days  he  breathed  his  last  at  the  home  of 
Isaac  Fulsom  at  Batesville.  In  the  graveyard  these  good 
men  laid  him  away  to  await  the  resurrection  of  the  just. 

"  Andrew  Boyd,  who  gave  two  sons  to  the  ministry  in  Ar- 
kansas— a  faithful  local  preacher — is  buried  there.  John 
Henry,  the  most  promising  young  man  that  had  entered 
the  ministry  in  the  early  days  of  Methodism  and   had    died 


88  HISTORY    OF    METHODISM    IN    ARKANSAS. 

in  the  same  town,  is  buried  there.  Side  by  side  this  trio  sleep 
in  that  cemetery.  They  sleep  their  last  sleep;  the  battle 
fought  and  victory  won,  they  have  entered  the  Master's  joy. 
"  The  names  of  Burwell  Lee  and  Thomas  Bertholf  appear 
on  the  roll  of  the  Missouri  Conference  for  1834.  Bertholf  s 
ministry  was  altogether  in  the  Indian  country.  By  marriage 
he  was  connected  with  the  Cherokees.  In  1836  when  I  first 
knew  him  he  was  spare-made,  light  hair,  inclined  to  be  curly, 
light  blue  eyes,  and  in  the  social  circle  a  most  pleasant  and 
companionable  man.  He  preached  acceptably  and  was  one 
of  the  weeping  prophets.  When  I  last  knew  him  his  home 
was  on  the  Illinois  Creek  in  the  Cherokee  Nation,  near  the 
present  Town  of  Tahlequah.  In  returning  from  Washing- 
ton County,  Arkansas,  in  the  early  days  of  1837,  I  was  be- 
lated and  lost  my  way,  but  at  last  reached  the  home  of  young 
Wolf,  a  good  brother  of  the  Cherokee  Nation,  and  a  faithful 
local  preacher.  At  his  house  that  night  I  met  Bro.  Bertholf. 
He  was  filling  an  appointment  at  Bro.  Wolf's  that  night  and 
I  came  on  them  a  little  while  before  he  closed  his  sermon. 
He  was  preaching  about  the  well  of  living  water  springing 
up  unto  everlasting  life.  He  was  talking  in  a  fine  mellow 
strain,  and  as  usual  he  was  crying  and  the  rest  were  enjoy- 
ing it  to  the  full.  It  was  a  regular  old-fashioned  Methodist 
meeting.  Except  Bro.  Bertholf  I  have  not  met  any  of  that 
company  since,  but  when  God  makes  up  his  jewels  they  will 
be  of  them;  for  they  are  worthy.  In  the  fall  of  1837 
he  accompanied  Bro.  Harrell  to  the  last  quarterly  meeting 
in  the  Choctaw  Nation,  and  we  journeyed  from  there  to  the 
Conference  at  Little  Rock  together,  where  we  parted  to 
meet  again  in  the  future.  My  company  has  gone  before. 
Young  Wolf  was  converted  in  the  old  Nation,  came  West  as  a 
local  preacher  and  was  a  great  stay  and  support  to  the  first 
missionaries  in  the  West.  He  interpreted  the  first  sermon  I 
attempted  to  preach  to  the  Cherokees.  He  was  a  large  man, 
not    tall   but   '  wide  around.'     My  recollection  is,   that  his 


HISTORY    OF    METHODISM    IN    ARKANSAS.  89 

weight  was  about  300.  He  spoke  English  very  well  and  in 
his  own  tongue  was  said  to  be  a  good  speaker  and  an  able 
preacher.  Long  since  he  has  been  gathered  to  his  fathers. 
Doubtless  his  children  and  his  grandchildren  remain  to  this 
day.  The  family  of  Bro.  Bertholf  remain  citizens  of  the 
Cherokee  Nation.  The  times  and  scenes  of  long  ago  are 
brought  to  my  remembrance  by  these  sketches.  Thank  God 
we  shall  not  be  strangers  in  the  next  world.  Our  friends 
are  waiting  and  watching  at  the  gates  ready  to  welcome  us  to 
the  Master's  joy. 

"  Burwell  Lee's  name  appears  first  on  the  roll  in  1834.  He 
taught  school  at  Adairs.  He  was  then  a  young  man  and 
this  was  his  last  appointment  in  the  Nation.  He  did  valua- 
ble work  among  the  whites,  mostly  as  a  Presiding  Elder. 
He  traveled  a  District  that  embraced  Helena  on  the  Missis- 
sippi River  and  Fayetteville  in  the  West,  with  various  ap- 
pointments between.  With  the  exception  of  a  few  years  he 
gave  a  long  life  to  the  itinerancy  in  Arkansas.  He  always 
preached  well.  He  had  the  courage  of  a  Christian  minister, 
and  never  compromised  that  character.  In  the  social  circle 
he  was  always  pleasant  and  genial.  The  last  years  of  his 
life  he  was  a  superannuate,  his  home  being  at  Batesville, 
where  he  had  lived  for  many  years,  I  know  nothing  of  the 
particulars  of  his  death,  which  happened  a  few  years  since. 
Doubtless  he  died  as  he  lived,  trusting  in  his  Savior.  In  the 
great  day  many  a  brother  in  red  as  well  as  white,  will  greet 
him  where  congregations  do  not  break  up  and  Sabbaths  do 
not  end.  All  over  North  Arkansas  Burwell  Lee  is  remem- 
bered by  the  old  Methodists  with  great  affection."  (Sketches 
from  Dr.  Hunter  in  Arkansas  Methodist.) 

The  name  of  Martin  Wells  appears  for  the  first  time  in 
connection  with  the  work  in  Arkansas,  as  a  transfer  from 
the  Tennessee  Conference,  and  appointed  to  the  Arkansas 
District  in  1832  and  1833.  In  1834  he  was  supernumerary 
at  Little  Rock,  where  he  died  during  the  year.     He  was  ad- 


90  HISTORY    OF    METHODISM    IN    ARKANSAS. 

mitted  on  trial  in  the  Tennessee  Conference  in  1828,  and 
filled  some  important  and  difficult  stations  in  the  service  of 
the  Church.  He  was  for  several  years  a  missionary  among 
the  Cherokee  Indians  in  troublous  times.  Such  was  the 
state  of  feeling  among  the  Indians  about  this  time  that  it  re- 
quired great  prudence  upon  the  part  of  our  preachers  to  en- 
able them  to  gain  access  to  them.  In  many  instances  they 
had  been  cruelly  treated  by  the  whites,  and  were  wrought 
up  to  such  a  pitch  of  desperation  that  it  required  more  than 
ordinary  skill  to  enable  our  preachers  to  retain  the  hold 
they  had  gained  upon  the  affections  of  the  Indians.  The 
influence  of  these  godly  men  in  restraining  the  violence  of 
these  poor  savages  has  never  been  fully  appreciated  by  the 
government. 

The  twentieth  session  of  the  Conference  met  at  Arrow 
Rock  Camp-ground,  September  10,  1835.  Bishop  Roberts 
presided.  Several  of  the  preachers  admitted  on  trial  at  this 
session  labored  in  the  State  for  a  number  of  years  in  con- 
nection with  the  Arkansas  Conference.  Thomas  Ashby^ 
Samuel  Calhoun,  John  Powell,  John  H.  Carr,  James  M. 
Gore,  Joseph  Renfroe.  Among  the  locations  were  Joseph 
L.  Gould.  The  deaths  were  John  P.  Neil  and  Martin  Wells. 
The  following  obituary  notices  of  these  brethren  appear  in 
general  minutes : 

"John  P.  Neil.  We  have  no  certain  information  concern- 
ing the  early  history  of  Bro.  Neil.  In  1832  he  was  admitted 
on  trial  in  the  Missouri  Conference,  and  appointed  to  Spring 
River  Circuit.  In  1833  ^^  ^^is  appointed  to  the  Helena 
circuit.  At  the  Conference  of  1834  he  was  ordained  deacon 
and  appointed  to  Greene  Circuit.  During  this  year  his  health 
failed  and  after  lingering  for  a  few  months  he  passed  away 
in  great  peace." 

Martin  Wells,  who  was  appointed  as  a  supernumerary 
preacher  on  the  Little  Rock  Circuit,  died  during  the  present 
year,  of  influenza.     Bro.  Wells  filled  some   important  and 


HISTORY    OF    METHODISM    IN    ARKANSAS.  QI 

difficult  stations  in  the  Church.  He  was  a  missionary  for 
several  years  to  the  Cherokee  Indians  in  troublous  times, 
and  suffered  in  common  with  his  brethren.  He  served  two 
years  as  Presiding  Elder  on  the  Arkansas  District,  and  dis- 
charged the  duties  of  that  relation  with  fidelity  and  useful- 
ness, and  in  a  way  to  endear  himself  to  the  people  of  that 
district.  The  statistics  show  that  the  district  was  prosperous 
during  his  administration. 

In  a  letter  to  the  Arkansas  Methodist  the  venerable  An- 
drew Hunter,  D.  D.,  gives  an  interesting  account  of  the  ses- 
sion of  the  Missouri  Conference  in  1835, 

"  The  only  representative  from  the  Arkansas  part  of  the 
Conference  was  William  P.  Ratcliffe,  a  young  man  who  had 
been  transferred  from  Tennessee  and  who  had  just  closed 
his  first  year  west  of  the  river.  His  Presiding  Elder  had 
intrusted  him  with  all  his  papers  and  he  made  the  journey  of 
between  three  and  four  hundred  miles  on  horseback  and 
discharged  the  duties  imposed  upon  him  as  well  as  if  he 
had  been  a  veteran  of  a  score  of  years.  That  was  the  last 
time  Arkansas  was  represented  by  any  one  on  the  floor  of 
the  Missouri  Conference.  The  General  Conference  that  met 
in  Cincinnati  the  following  May  formed  the  Arkansas  Con- 
ference. In  the  new  Conference  was  included  all  Arkansas, 
North  Louisiana,  the  Indian  Territory  and  the  *  Sulphur 
Fork  '  country,  in  what  is  now  Texas. 

"The  division  gave  the  Choctaws  to  the  new  Conference. 
Before  this  they  were  in  the  Mississippi  Conference,  which 
covered  all  North  Louisiana.  The  Chickasaws,  in  the  latter 
part  of  1836,  or  the  first  of  1837,  sent  over  a  delegation  and 
negotiated  with  the  Choctaws  for  a  part  of  their  territory, 
which  they  now  occupy,  and  which  has  proven  to  be  a 
bountiful  field  for  missionary  labor.  The  Conference  at 
Arrow  Rock  made  two  districts  in  Arkansas  Territory  and 
the  Indian  Missionary  District.  Batesville  District  had  Bur- 
well  Lee  as  Presiding   Elder.     This  district  covered  all  the 


92  HISTORY    OF    METHODISM    IN    ARKANSAS. 

territory  of  North  Arkansas,  from  Helena  on  the  east  to 
Washington  County,  in  the  west,  with  Upper  Arkansas 
Valley.  There  were  four  places  to  be  supplied.  Charles 
T.  Ramsey  was  on  the  Little  Rock  District ;  Pine  Bluff  Cir- 
cuit, F.  Brown  ;  Hot  Springs,  H.  Cornelius  ;  Mount  Prairie, 
J.N.  Hamill ;  Sulphur  Fork,  J.  H.  Carr;  Chicot,  Joseph 
Renfroe ;  Bartholomew,  J.  M.  Gore  ;  Little  Rock  Circuit, 
William  P.  Ratcliffe.  There  were  seventeen  appointments 
in  the  Territory,  with  twelve  preachers  besides  the  two  Pre- 
siding Elders,  leaving  five  places  to  be  supplied. 

"Peter  M.  McGowan  was  appointed  Superintendent  of  the 
South  Indian  Missionary  District  in  the  fall  of  1835.  It 
was  a  letter  written  by  McGowan  and  published  in  one  of 
the  Church  papers  that  influenced  this  writer  to  offer  him- 
self as  a  missionary  among  his  red  brethren.  I  was  teach- 
ing school  in  the  vicinity  of  Manchester,  twenty  miles  west 
of  St.  Louis ;  was  prayerfully  asking  God  to  direct  me  in 
my  life-work.  I  did  not  know  whether  I  was  called  to 
preach  or  not,  but  I  did  feel  a  desire  to  be  useful  to  my 
fellow-men.  When  McGowan's  call  ^for  teachers  for  the 
Indian  schools  reached  me  I  felt  I  could  enter  that  field, 
and  if  I  could  not  preach  I  could  at  least  teach  one  of 
these  schools.  It  was  a  relief  to  my  mind  when  the  open- 
ing was  presented.  Accordingly,  in  the  last  weeks  of  De- 
cember, 1835,  I  closed  my  school  and  made  arrangements 
to  start  on  my  journey  of  300  and  more  miles.  Fortunately 
I  had  a  very  pleasant  traveling  companion  in  the  person  of 
a  Mr.  Bartlett,  a  merchant  of  Fort  Towson,  who  had  been 
to  New  York  and  was  returning  by  way  of  St.  Louis,  and 
was  making  his  way  to  Towson  on  horseback.  We  made 
the  trip  from  Manchester  to  Fayetteville  together.  He  was 
a  most  genial  traveling  companion.  To  this  day  it  is  pleas- 
ant to  think  of  him.  We  parted  at  Fayetteville,  he  toward 
Red  River  and  I  toward  Fort  Gibson.  I  spent  the  night  on 
Cane  Hill  with  Gen.  Campbell,  who  had  been   an   Indian 


HISTORY    OF    METHODISM    IN    ARKANSAS.  93 

agent,  and  who  gave  me  much  valuable  information  as  to 
my  route  and  the  Indians  among  whom  I  expected  to  labor. 
Sunday  was  spent  with  this  kind  family  ;  part  of  the  day  at 
church,  where  I  heard  the  Presbyterian  minister  who  had 
been  pastor  of  the  church  at  Cane  Hill  preach  his  farewell 
sermon,  he  having  been  called  to  another  field.  Monday 
morning  I  started  alone  into  the  Indian  country,  Fort 
Gibson  being  the  objective  point.  The  second  night  was 
spent  there,  and  the  following  day  crossed  the  Grand  River 
and  then  the  Verdigris  in  search  of  the  Superintendent  of 
Indian  Missions.  Pleasant  Berryhill  lived  on  the  south  bank 
of  the  Verdigris;  he  was  a  half-breed  and  a  Methodist,  and 
from  him  I  obtained  information  that  I  supposed  would 
bring  me  into  the  presence  of  the  Superintendent,  but  after 
riding  for  hours  I  had  to  return  to  Berryhill's  and  spend  the 
night.  The  next  morning  I  found  my  man  at  the  house  of 
James  Perryman  in  the  vicinity  of  the  Hawkins  school.  Bro. 
McGowan  received  me  as  a  messenger  sent  in  answer  to 
prayer.  He  had  been  asking  for  help  and  help  had  come 
so  he  believed.  After  resting  a  day  or  twt)  it  was  decided 
that  I  should  be  placed  at  Mr.  Lott's,  south  of  the  Arkansas, 
in  the  Creek  Nation,  to  teach  school.  This  is  not  far  from 
where  the  Town  of  Muskogee  now  stands.  Equipped  with 
blankets,  a  buffalo  robe  and  a  new  bed-tick,  which  was  to 
be  filled  with  new  cut  hay  chopped  up  fine  with  an  axe,  Bro. 
McGowan  and  I  started  across  the  Arkansas  River,  and  in 
a  few  days  I  was  inaugurated  school  master  at  '  Hichity 
Town,'  '  monarch  of  all  I  surveyed.'  I  would  like  to  know 
what  became  of  my  pupils  there ;  doubtless  some  of  them 
are  citizens  of  the  Creek  Nation.  How  happy  I  would  be 
if  I  knew  that  anything  said  or  done  by  me  had  influenced 
any  life  for  the  better  !  There  in  that  little  log  school  house 
I  preached  my  first  sermon.  It  was  through  an  interpreter; 
twenty  or  thirty  persons  were  present  and  heard  my  dis- 
course on  the  conversion  of  Cornelius,  the  Roman  centurion. 


94  HISTORY    OF    METHODISM    IN    ARKANSAS. 

I  have  preached  the  same  subject  many  times  since,  but  I 
have  never  preached  it  when  I  was  happier  than  I  was  that 
day. 

"'There  is  a  divinity  that  shapes  our  ends.'  God  cares 
for  sparrows,  and  we  are  of  more  value  than  many  sparrows. 
The  longer  I  live  the  more  I  believe  in  a  special  providence. 
It  was  not  in  my  plans  to  come  South.  Andrew  Monroe, 
Presiding  Elder  of  the  St.  Louis  District,  had  arranged  to 
put  me  on  a  circuit  in  North  Missouri  with  Lerner  B.  State- 
ler,  and  I  was  to  accompany  him  on  his  next  round  to  the 
field,  but  before  he  came  McGowan's  letter  had  fallen  into 
my  hands,  and  that  decided  the  question  of  my  work  for 
life.  God  moves  in  mysterious  ways,  carrying  on  his  de- 
signs for  his  own  glory.  It  never  was  my  intention  to  re- 
main south  of  Missouri,  but  the  way  never  was  open  for  my 
return  to  a  northern  climate.  More  than  half  a  century  has 
passed  away  since  I  reported  to  P.  C.  McGowan,  on  the  first 
of  January,  1836,  and  here  I  am  still,  the  companions  of 
my  early  ministry  all  gone;  not  one  left,  and  I,  like  some 
lone  tree  of  the  forest  with  its  companions  all  swept  away 
by  the  breath  of  the  storm,  am  still  standing  a  monument 
of  God's  preserving  mercy.  'Through  many  dangers,  toils 
and  snares  I  have  already  come.  His  grace  has  brought  me 
safe  thus  far.  His  grace  will  lead  me  home.'  And  now  as 
I  survey  the  past  I  say  to  my  brethren  of  the  itinerancy,  take 
it  all  in  all  I  liave  had  a  good  time.  Fifty-three  years  I  have 
trusted  God  in  the  ranks,  and  I  have  no  complaints  to  make- 
The  ^  iron  xvheeV  has  never  crushed  me.  Old  and  gray- 
headed  I  wait  my  appointed  time,  saying  with  old  Jacob  : 
'  I  have  waited  for  thy  salvation,  O  Lord.'  " 

That  the  reader  may  have  a  clearer  idea  of  the  extent  of 
the  work  at  that  day  we  will  give  the  list  of  appointments 
for  that  year,  for  the  districts  in  the  Arkansas  Territory: 

Batesville  District,  Burwell  Lee,  Presiding  Elder. — Helena, 
to   be  supplied.     Franklin,  to  be  supplied.     Big  Creek,  L. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  95 

Wakelee,  Jackson  J.  Powell.  White  River,  A.  Baird.  Clin- 
ton, to  be  supplied.  Arkansas,  to  be  supplied.  Washing- 
ton, J.  Harrell. 

Little  Rock  District,  C.  Ramsey,  Presiding  Elder. — Pine 
Blufif,  Fountain  Brown.  Ouachita,  to  be  supplied.  Hot 
Springs,  H.  Cornelius.  Mount  Prairie,  J.  N.  Hamill,  W.  G. 
Duke.  Rolling  Fork,  to  be  supplied.  Sulphur  Fork,  John 
H.  Carr.  Chicot,  Joseph  Renfroe.  Bartholomew,  J.  M. 
Gore.     Little   Rock   Circuit,  William   P.   Ratcliffe. 

South  Indian  Mission,  P.  M.  McGowan,  Superintendent. — 
Cherokee  Circuit,  Thomas  Bertholf.  Schools — S.  K.Waldron, 
J.  Home,  J.  L.  Irwin,  A.  D.  Smith,  P.  Berryhill.  J.  H.  Rives. 

From  the  introduction  of  Methodism  in  the  Territory,  the 
appointments  in  Arkansas,  were  connected  with  the  Mis- 
souri Conference.  It  will  therefore  be  proper  for  us  to  review 
the  history  of  the  fifteen  years  this  field  was  supplied  by 
that  Conference. 

We  have  seen  that  the  Spring  River  Circuit,  which  was 
formed  in  1815,  and  supplied  by  Eli  Lindsay,  reported  a 
membership  of  eighty-eight  white  and  four  colored.  At  the 
Conference  of  1835  the  membership  was  2326  whites,  373 
colored  and  467  Indians,  making  a  total  membership  of 
3164.  During  this  period  there  had  been  at  different  times 
seventy-two  itinerant  preachers  laboring  within  the  Arkan- 
sas Territory.  Many  of  these,  however,  had  remained  but 
one  year  within  the  Territory.  At  the  close  of  this  period 
there  were  three  Presiding  Elders'  Districts,  two  for  the 
whites  and  one  for  the  Indians.  There  were  eighteen  pas- 
toral charges  for  the  whites  and  twelve  for  the  Indians. 
These  charges  were  served  by  thirty-three  pastors.  Method- 
ism had  been  planted  in  all  the  principal  towns  of  the  State, 
and  while  none  of  these  town  had  become  large  enough  to 
support  a  separate  pastor,  several  of  them  had  become  cen- 
ters of  influence  for  the  surrounding  country  and  tended 
largely  to  ijiould  the  sentiment  of  the  people. 


96  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Little  Rock,  Batesville,  Pine  Bluff,  Hot  Springs,  Washing- 
ton and  Helena  were  considered  of  sufficient  importance  to 
give  the  name  to  the  pastoral  charges  of  which  they  formed 
a  part. 

The  circuits  of  that  day  were  as  large  as  two  or  three  of 
the  Presiding  Elders'  Districts  of  the  present  day.  The  Lit- 
tle Rock  District  embraced  all  the  territory  south  of  the 
Arkansas  River,  and  the  Batesville  District  all  the  territory 
north  of  that  river. 

The  writer  has  an  old  Quarterly  Conference  Record  lying 
before  him  for  the  year  1835. 

"  The  Fourth  Quarterly  Meeting  Conference  held  at  Bar- 
tholomew Camp-ground,  in  Chicot  Circuit,  on  the  20th  of 
July,  1835.  The  following  members  present:  Charles  T. 
Ramsey,  Presiding  Elder;  A.  L  S.  Harris,  P.  L  C;  James 
C.  Gore,  L.  P.;  Joseph  Renfroe,  Ex.;  Solomon  Hopkins, 
C.  L.;  William  Harris,  L.  P.  James  C.  Gore  was  recom- 
mended as  a  suitable  person  to  travel  and  preach.  At  the 
Fourth  Quarterly  Meeting  Conference  for  1836  we  have 
Charles  T.  Ramsey,  Presiding  Elder  ;  James  M.  Gore,  P.  L 
C;  Charles  H.  Seay,  L.  P.;  Joseph  Renfroe,  L.  P.;  James 
L.  Newman,  C.  L;  Alfred  D.  Galloway,  Ex. 

In  this  list  of  members  we  have  several  names  that  are 
perfectly  familiar  to  the  people  of  the  present  day  in  the 
southeastern  portion  of  the  State.  The  name  of  Charles  H. 
Seay  was  for  many  years  a  household  word  in  all  that  coun- 
try. He  settled  in  what  is  now  called  Bradley  County,  near 
Warren,  at  a  very  early  date,  when  the  country  was  a  com- 
parative wilderness.  He  was  a  man  of  sterling  worth  and 
great  integrity  of  character.  While  to  strangers  he  often 
appeared  plain  to  rudeness  ;  his  friends  knew  that  behind 
that  stern  exterior  there  beat  one  of  the  kindest  hearts  that 
ever  throbbed  in  a  human  breast.  He  did  much  toward  the 
planting  and  formation  of  the  Church  in  that  portion  of  the 
State. 


CHAPTER  X. 

Arkansas  Admitted  as  a  State — The  Organization  of 
THE  Arkansas  Conference — Batesville — List  of  Mem- 
bers —  Statistics  —  Transfers  —  Robert  Gregory — 
William  H.  Bump — Jerome  B.  Annis — Peter  McGowan 
— John  L.  Irwin — A.  W.  Simmons — John  B.  Denton — 
Uriah  Whateley — John  C.  Parker — Jacob  Custer — 
John  M.  Steele — Letters  from  Bishop  Andrew — 
Hiram  Geering — Charles  T.  Ramsey — William  Mul- 
key. 

The  year  1836  was  memorable  in  the  history  of  Arkansas 
as"  the  date  of  its  admission  as  a  State  into  the  Union.  Pre- 
vious to  this  time,  it  had  been  under  the  jurisdiction  first  of 
the  French,  from  1669  to  1766.  It  then  passed  under  the 
jurisdiction  of  the  Spanish,  until  1803,  when  it  again  passed 
under  the  jurisdiction  of  the  French,  who  the  same  year 
sold  the  entire  territory  to  the  United  States. 

From  1804  until  18 12  it  was  a  part  of  the  Louisiana  Ter- 
ritory. From  18 1 2  to  18 19,  it  was  a  part  of  the  Missouri 
Territory.  From  1819  until  1836,  it  was  known  as  the  Arkan- 
sas Territory,  since  which  time  it  has  been  a  sovereign  State 
of  the  Union.  James  S.  Conway  was  elected  the  first  Gov- 
ernor of  the  State. 

While  these  important  changes  were  taking  place  in  the  civil 
affairs  of  the  State,  corresponding  changes  were  taking 
place  in  the  Church.  During  this  year  the  General  Confer- 
ence of  the  Methodist  Episcopal  Church  authorized  the  or- 
ganization of  a  new  Conference  to  be  called  the  Arkansas. 
Conference,  the  first  session  of  which  met  at  Batesville^ 
Arkansas.     Bishop  Morris  presided. 

The  following  is  a  list  of  the  members  of  the  Conference 


98  HISTORY    OF    METHODISM    IN    ARKANSAS. 

at  its  organization  :  Charles  T.  Ramsey,  William  Ratcliffe, 
Henry  Cornelius,  Erastus  B.  Duncan,  Jacob  Whitesides, 
Lemuel  Wakelee,  Burwell  Lee,  John  L,  Irwin,  Robert 
Gregory,  Charles  J.  Karney,  Fountain  Brown,  John  H. 
Rives,  W,  H.  Turnley,  Richmond  Randle,  Winfree  B.  Scott, 
John  N.  Hamill,  Jesse  A.  Guice,  William  Stephenson,  John 
A.  Cotton,  Sidney  Squires,  John  Harrell,  Thomas  Bertholf, 
Moses  Perry,  A.  D.  Smythe,  27. 

Who  remain  on  trial,  John  R.  Mcintosh,  John  Powell, 
John  H.  Carr,  James  Gore,  Ansel  Webber,  Arthur  W.  Sim- 
mons, Benjamin  Jones,  7. 

Who  are  admitted  on  trial  ?  Andrew  Hunter,  James 
Essex,  James  L.  Newman,  Enoch  Whateley,  Thomas  Benn, 
William  H.  Bump,  Philip  Asborne,  J.  W.  P.  McKenzie,  8. 

The  Arkansas  Conference  at  this  time  embraced  two  dis- 
tricts in  North  Louisiana. 

The  territory  of  the  Conference  was  divided  into  six  dis- 
tricts: The  Little  Rock  District,  Batesville  District,  Arkan- 
sas District,  Alexandria  District,  Monroe  District  and  the 
South  Indian  Mission  District,  There  were  twenty  pastoral 
charges  in  Arkansas  and  eleven  in  Louisiana,  and  nine  pas- 
toral charges  and  schools  among  the  Indians. 

The  statistical  reports  show  that  there  were  2733  white, 
599  colored,  and  1225  Indian  members  within  the  territory 
embraced  by  the  Conference.  Of  these,  2042  whites  and 
423  colored  were  embraced  within  the  State  of  Arkansas  ; 
the  remainder  of  the  number  were  in  the  Louisiana  districts 
and  in  the  Indian  Territory. 

The  Little  Rock  District  embraced  all  the  territory  south 
■of  the  Arkansas  River  to  the  Louisiana  state  line,  and 
bounded  on  the  east  by  the  Bayou  Bartholomew.  The 
Batesville  District  all  the  territory  north  of  the  Arkansas 
River,  except  the  teritory  lying  within  the  Mississippi  River 
bottom.  The  Arkansas  District  all  the  Mississippi  River  bot- 
tom country  from  the  Louisiana  to  the  Missouri  State  lines. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  99 

At  this  session  of  the  Conference  Peter  M.  McGowan 
transferred  to  the  Pittsburg  Conference,  Alvin  Baird.to  the 
Missouri  Conference,  and  Levi  Pearce  to  the  Mississippi 
Conference. 

A  number  of  valuable  transfers  were  received  at  this  Con- 
ference from  the  older  Conferences — Cotman  Methrin  and 
Henry  B.  Price  from  the  Mississippi  Conference.  Cotman 
Methrin  located  in  1837.  Henry  B.  Price  traveled  in  North 
Louisiana  until  these  districts  were  incorporated  in  the  Mis- 
sissippi Conference,  when  he  became  a  member  of  that  Con- 
ference. 

At  the  session  of  the  Tennessee  Conference,  held  at  Co- 
lumbia, a  call  was  made  by  Bishop  Morris  for  preachers  to 
transfer  to  the  Arkansas  Conference  ;  and  in  response  to  that 
call  Robert  Gregory,  Richmond  Randle,  Arthur  W.  Sim- 
mons, Erastus  B.  Duncan  and  J,  W.  P.  McKenzie  were 
transferred  to  that  new  field  of  labor,  and  in  company  with 
Bishop  Morris  started  immediately  for  Arkansas. 

The  entire  distance  from  Columbia,  Tenn.,  to  Batesville, 
Ark.,  was  traveled  on  horseback  by  the  Bishop  and  these 
young  transfers.  The  entire  road  west  of  the  Mississippi 
was  through  a  new  and  sparsely  settled  country,  the  greater 
portion  of  which  was  a  dense  swamp,  and  at  this  season  of 
the  year  was  filled  with  water  and  mud.  After  a  long  and 
fatiguing  trip,  the  Bishop  and  his  company  of  young  preach- 
ers reached  the  seat  of  the  Annual  Conference  about  the 
6th  of  November,  1836.  These  young  men  all  proved  to  be 
valuable  acquisitions  to  the  Conference,  and  in  a  very  short 
time  became  thoroughly  identified  with  the  work  in  the 
State.  We  will  have  occasion  to  speak  of  them  again  in 
the  course  of  this  work. 

We  will  again  quote  from  the  articles  of  Dr.  Hunter  as 
they  appeared  in  the  Arkansas  Methodist  : 

'*  There  are  a  few  more  names  that  should  be  noticed  as 
being  present  at  the   first   Arkansas   Conference.     William 


lOO  HISTORY    OF    METHODISM    IN    ARKANSAS. 

H.  Bump  was  transferred  from  the  Erie  Conference  and  re- 
ceived an  appointment  to  the  Washington  Circuit,  which 
then  meant  Washington  County,  and  the  appointments 
which  were  in  Benton  County.  He  was  a  young  man  of  fine 
personal  appearance,  a  good  scholar  and  scrupulously  neat 
in  his  dress — rather  too  much  so  for  that  day,  some  thought. 
He  preached  well  and  made  progress — came  to  Conference  in 
the  fall  of  1837,  made  a  good  report  of  his  work  and  was 
heartily  indorsed  by  his  Presiding  Elder.  His  next  ap- 
pointment was  in  the  south  part  of  North  Louisiana,  viz. : 
Franklin  and  Newtown.  From  Fayettevile,  Ark  ,  to  New- 
town was  at  least  500  miles.  How  some  of  the  preachers 
of  this  day  would  wince  if  they  were  read  out  to  an  ap- 
pointment 500  miles  away  !  The  young  man  went  out  and 
came  back  in  the  fall  delighted  with  his  work.  Ever  after 
when  he  spoke  of  his  work  in  Louisiana,  he  always  referred 
to  Franklin  and  Newtown  in  terms  of  commendation.  The 
following  year  he  was  stationed  in  Little  Rock  and  did  the 
work  acceptably.  At  the  close  of  the  year  he  thought  it 
necessary  to  return  to  Ohio,  and  he  asked  and  obtained  a 
location.  He  never  joined  the  Conference  again,  but  re- 
turned after  a  year  or  so  to  Little  Rock,  where  he  married 
a  most  estimable  lady.  After  this  he  engaged  in  secular 
business  of  various  kinds.  At  last  he  was  clerk  on  a  small 
steamboat  on  the  Arkansas  River.  Sometime  in  the  spring 
of  1847,  passing  down  the  steps  from  the  cabin  to  the  lower 
deck,  he  made  a  misstep  and  was  unable  to  recover  himself,, 
fell  overboad  and  was  drowned.  That  occurred  somewhere 
between  Little  Rock  and  Van  Buren.  It  was  a  long  time 
before  his  body  was  found,  but  it  was  finally  recovered 
lodged  on  a  sand-bar,  and  cared  for  as  it  should  have  been. 
Brother  Bump  was  a  good  man  and  a  good  preacher,  but 
fearing  he  would  not  be  supported  by  the  Church  of  that 
day  chose  to  take  the  matter  of  support  in  his  own  hands. 
The  result  was  as  stated  above.     My  observation  after  years 


HISTORY    OF    METHODISM    IN    ARKANSAS.  lOI 

of  experience  is  that  it  is  a  risky  business  in  any  preacher 
to  forsake  his  high  and  holy  calHng  to  engage  in  anything 
outside  of  his  legitimate  work  as  a  minister  of  Christ.  I 
have  known  several  who  were  in  possession  of  a  reasonable 
amount  of  property  to  have  carried  them  safely  through  an 
itinerant  career  of  many  years,  who  to  better  their  condi- 
tion financially  have  invested  in  some  secular  calling  and  the 
result  has  been  failure,  failure.  A  man  who  has  been  a 
traveling  preacher  for  any  length  of  time  is  not  fit  for  much 
.else.  If  he  prays  and  preaches  he  will  be  too  religious  to 
take  much  pleasure  in  secular  things,  and  if  he  gets  cold 
and  backslides  the  Lord  gives  him  over  to  his  heart's  lusts 
and  he  is  a  man  with  the  livery  of  the  Church  upon  him, 
serving  the  world.  Such  an  one  never  hears  one  of  his 
brethren  of  the  itinerancy  preach,  that  he  does  not  remem- 
ber the  '  peaceful  hours  he  once  enjoyed.'  I  have  known 
them  after  years  spent  in  secular  pursuits,  when  money  was 
gone,  and  reputation  too,  in  a  measure,  to  come  back  and 
knock  at  the  Conference  door  and  plead  piteously  to  be  per- 
mitted to  have  a  name  and  place  in  the  ranks  once  deserted. 
May  all  my  brethren  shun  the  rock  on  which  not  a  few  have 
split.  A  feeling  of  sadness  comes  over  me  as  these  memories 
come  rushing  up  from  the  past,  as  I  think  of  my  brother 
who  left  the  ranks  of  the  itinerancy  when  there  were  such 
white  harvest  fields  ready  for  his  sickle.  Wesley  says  there 
is  a  sin  unto  death — of  the  body;  many  I  fear  sin  that  way 
and  do  not  live  out  their  alloted  time.  Brother  Bump  left  two 
children,  a  son  and  a  daughter.  The  daughter  is  the  wife  of 
one  of  our  most  useful  traveling  preachers  in  the  Little 
Rock  Conference,  Rev.  John  R.  Sanders.  She  is  one  of  that 
noble  band  of  godly  women  raised  up  in  the  last  days  to  be 
helpers  of  the  sterner  sex  who  are  pushing  the  battle  to  the 
gates  of  the  enemy, 

'  At  this  Conference  another  man  put  in  an   appearance. 
We  must  not  pass  him  without  mention.     Jerome   B.  Annis 


102  HISTORY    OF    METHODISM    IN    ARKANSAS. 

came  to  the  first  Arkansas  Conference  a  local  preacher. 
He  was  from  Western  New  York.  He  had  a  wife  and  two 
children.  Burwell  Lee,  who  was  appointed  Presiding  Elder 
on  the  Batesville  District,  employed  Annis  to  travel  the  Car- 
rollton  Circuit.  That  circuit  then  covered  the  territory  now 
embraced  in  three  or  more  counties  inNorth  Arkansas.  By 
some  means  he  reached  his  circuit,  took  up  his  work  and 
did  it  well.  The  support,  it  is  true,  was  meager,  but  his 
good  wife  supplemented  his  salary  by  teaching  school,  and 
altogether  he  had  a  prosperous  year.  My  recollection  is. 
he  was  returned  to  the  same  work  after  being  received  on 
trial  at  the  second  session  of  the  Arkansas  Conference  held 
at  Little  Rock  in  the  fall  of  1837.  After  this  he  traveled 
the  Washington  Circuit,  and  then  two  years  on  Clarksville, 
which  at  that  time  covered  all  the  settlements  in  Johnson, 
Pope  and  Franklin  Counties.  Brother  Annis  located  some- 
time in  the  forties,  and  when  the  gold  excitement  in  Cali^ 
fornia  broke  out,  he  like  many,  tried  his  fortune  there.  He 
was  a  shifty  man,  and  although  he  did  not  succeed  in  mak- 
ing a  '  pile,' he  did  not  lose.  In  the  fall  of  1852,  having 
returned,  he  was  readmitted  and  stationed  at  Camden,  in 
South  Arkansas,  He  continued  in  the  regular  work,  serving 
circuits  and  stations,  and  at  the  time  the  war  broke  out  was 
Presiding  Elder  on  one  of  the  districts.  When  the  Federal 
troops  took  possession  of  Arkansas,  he  went  to  Texas  with 
his  family,  where  he  continued  to  work  until  God  gave  him 
a  release  and  took  him  to  himself.  His  wife  has  since  joined 
him  in  the  bright  beyond.  His  only  son  who  has  his 
father's  name,  is  a  worthy  member  of  the  Northwest  Texas 
Conference,  and  a  good  representative  of  his  honored  father. 
His  brethren  honored  him  by  giving  him  a  place  in  the  del- 
egation to  the  last  General  Conference,  at  Richmond,  Va.  I 
love  the  son  for  the  father's  sake.  May  he  honor  the  name 
he  inherits." 

Of   Peter    McGowan,    who   transferred  to    the   Pittsburg 


HISTORY    OF    METHODISM    IN    ARKANSAS.  IO3 

Conference  in  1836,  his  friend  Dr.  Hunter,  who  was  inti- 
mately acquainted  with  him,  says  : 

"At  this  session  of  1835  Peter  M.  McGowan  was  assigned 
to  the  South  Indian  Missionary  District,  which  included  the 
Cherokee  and  Creek  Nations,  and  John  L.  Erwin,  was  ap- 
pointed to  the  Creek  Circuit.  They  were  transfers  from  the 
Pittsburg  Conference.  Bro.  McGowan  was  one  of  the  most 
holy  men  it  was  ever  my  privilege  to  know.  He  '  prayed 
without  ceasing.'  I  have  occupied  the  same  bed  with  him 
and  have  been  waked  in  the  silent  hours  of  the  night  by 
him  as  he  talked  to  God  in  whispers  by  my  side.  I  have 
heard  him  for  half  hours  at  a  time  as  he  has  lain  by  my  side 
in  the  stillness  of  the  night  offering  fervent  prayers  to  God 
for  the  preachers  and  people  of  his  district.  I  am  thankful 
that  it  was  my  privilege  to  be  with  him  in  the  beginning  of 
my  ministry.  He  presided  in  the  Quarterly  Conference, 
where  I  was  licensed  to  preach.  He  kept  the  affairs  of  his 
district  well  in  hand  and  did  everything  in  his  power  to  for- 
ward the  good  work  in  the  two  Nations.  He  was  a  plain 
scriptural  preacher — was  very  familiar  with'  the  good  Book 
and  knew  how  to  simplify  Bible  stories  and  Bible  history  so 
as  to  bring  it  within  the  reach  of  the  most  illiterate.  He  was 
only  one  year  with  the  Indians.  He  had  a  severe  attack  of 
sickness  in  the  latter  part  of  the  summer,  and  believing  that 
he  was  completely  broken  down  in  health  he  returned  to  his 
old  Conference,  where  for  a  number  of  years  he  did  effective 
work.  I  met  him  in  Pittsburg  in  the  summer  of  1854,. 
where  we  held  sweet  counsel  together.  I  presume  ere  this 
he  has  joined  the  companions  who  had  gone  before." 

Dr.  Hunter  has  given  us  an  interesting  sketch  of  another 
one  of  these  old  pioneers  that  deserves  to  be  preserved  from 
oblivion  : 

"  John  L,  Irwin,  who  came  with  McGowan  from  Pitts- 
burgh, was  a  young  man  of  superior  preaching  ability.  He 
was  appointed  to  the  Creek  Circuit,  and  by  the  advice  of  the 


I04  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Superintendent  he  took  charge  of  a  school  also.  Irwin  was 
a  man  of  fine  social  qualities  and  was  at  one  time  by  far  the 
most  popular  preacher  in  the  Creek  Nation.  He  won  the 
hearts  of  all  with  whom  he  came  in  contact.  In  the  fall 
there  were  rumors  in  circulation  reflecting  on  his  moral  and 
ministerial  character.  These  were  investigated  in  the  regular 
way  according  to  the  discipline,  and  he  was  acquitted,  but 
still  there  was  a  cloud  over  him  and  it  was  very  plain  that 
he  had  lost  caste  with  the  red  man.  He  was  shorn  of  his 
strength  like  Samson,  and  it  was  very  evident  that  his  use- 
fulness was  at  an  end  in  the  Nation.  A  Christian  and  espec- 
ially a  minister  must  be  a  clean  man  ;  yea,  he  must  be  above 
suspicion.  Irwin  did  good  work  for  two  years  among  the 
whites  in  Lawrence  and  Independence  Counties  and  re- 
turned to  the  West  Virginia  Conference,  where  for  many 
years  he  did  the  work  of  a  Methodist  preacher.  The  last 
years  of  his  life  he  served  the  American  Bible  Society,  in 
which  work  he  died  loved  and  honored  by  the  ministry  and 
membership  of  all  the  churches  in  that  region.  Irwin  was  a 
man  capable  of  doing  effective  work  any  where;  I  have 
known  but  few  men  that  were  his  equal  in  the  pulpit.  He 
was  of  medium  height,  well  formed,  a  handsome  face  and  a 
master  of  eloquence.  He  never  had  a  peer  west  of  the 
Mississippi  as  a  pulpit  orator  except  John  B.  Denton,  of 
whom  I  wrote  in  a  former  communication.  I  love  to  think 
of  these  men  ;  friends  of  my  youth,  from  whom  I  received  at 
a  time  when  I  needed  it  most,  and  to  none  am  I  more  in- 
debted than  to  John  L.  Irwin.  The  last  year  he  was  in  Ar- 
kansas we  traveled  adjoining  circuits ;  we  arranged  to  meet 
once  in  four  weeks;  we  heard  each  other  preach,  we  roomed 
together  and  were  as  intimate  as  David  and  Jonathan.  My 
judgment  is  that  he  was  a  good  man.  He  was  modest, 
chaste  in  language,  and  I  have  no  recollection  of  ever  having 
heard  him  use  any  words  that  would  not  have  been  proper 
in  the  society  of  the  most  refined  ladies.     If  any  one  should 


HISTORY    OF    METHODISM    IN    ARKANSAS.  IO5 

ever  write  the  history  of  Methodism  in  Arkansas  the  name 
of  my  early  friend  should  have  a  place  there." 

Of  the  first  Arkansas  Conference,  held  at  Batesville,  Ark., 
Rev.  Arthur  W.  Simmons  has  this  to  say : 

•'  Well  do  I  remember  the  effort  made  by  Bishop  Morris, 
in  the  fall  of  1836,  at  Columbia,  Tenn.,  to  get  volunteers  to 
transfer  to  the  Arkansas  Conference,  to  be  held  in  Batesville. 
Four  of  us  gave  our  consent,  viz.:  E.  B.  Duncan,  R.  Randle, 
A.  W.  Simmons  and  R.  Gregory.  Three  of  us  accompanied 
the  Bishop  from  Columbia,  Tenn.,  to  Batesville,  Ark.,  viz.: 
R.  Randle,  E.  B.  Duncan  and  the  writer.  We  had  a  hard 
time  in  getting  through  the  mud  and  water.  But  being  well 
mounted,  we  landed  safely  at  Batesville,  sometime  about 
the  last  of  November.  There  the  first  Conference  in  Ar- 
kansas was  to  be  held.  It  was  then  a  large  Conference,  em- 
bracing the  whole  of  Arkansas  and  North  Louisiana.  We 
met  with  a  hearty  welcome,  and  after  a  pleasant  session,  we 
were  all  assigned  to  our  fields  of  labor  for  the  next  year. 
All  left  but  one.  The  Rev.  Rev.  Charles  T.  Ramsey  preached 
his  last  sermon  on  the  last  night  of  the  Conference  with 
power  and  demonstration  of  the  Holy  Ghost.  In  three  days 
he  was  dead.  Since  that  time  the  brethren  have  been  pass- 
ing away,  until,  as  far  as  I  know,  I  am  the  only  one  living 
who  attended  the  first  Conference  held  in  the  State.  I  feel 
very  lonely  when  I  think  of  a  Duncan,  a  Randle,  a  Smith, 
the  sweet-spirited  Ratcliffe,  and  many  others  that  could  be 
mentioned  ;  but  thank  God,  although  they  have  crossed  the 
river,  I  believe  they  have  landed  safely  in  the  City  of  God. 
I  am  still  here,  worn  out,  and  often  feel  that  it  will  not  be 
long  until  I  shall  see  them  again," 

The  writer  of  the  above  was  mistaken  in  the  supposition 
that  he  was  the  only  one  living  who  attended  that  first  ses- 
sion of  the  Arkansas  Conference.  Andrew  Hunter,  who 
-was  received  on  trial  at  that  Conference,  is  still  living. 

The  second  session  of  the  Arkansas  Conference  met  in 


I06  HISTORY    OF    METHODISM    IN    ARKANSAS. 

the  City  of  Little  Rock,  November  I,  1,837,  Bishop  Andrew 
presiding. 

At  this  session  of  the  Conference  there  was  a  class  of  ten 
admitted  into  the  Conference  on  trial,  viz.:  Lewis  C.  Props, 
John  B.  Denton,  Jerome  B.  Annis,  Moses  Spear,  Uriah 
Whateley,  Samuel  Allen,  James  Graham,  James  E,  Grace, 
George  W.  Turnley  and  John  F,  Seaman. 

The  Conference  at  this  session  received  some  very  valu- 
able accessions  by  transfer  from  the  older  Conferences. 
John  C.  Parker,  Alexander  Avery,  Jacob  Custer  and  John 
M.  Steele,  from  the  Tennessee  Conference ;  and  Turtle 
Fields,  from  the  Holston  Conference.  Several  of  these 
became  intimately  identified  with  the  work  for  many  years, 
and  their  names  will  frequently  appear  in  the  course  of  this 
history. 

Two  of  these,  Alexander  Avery  and  Jacob  Custer,  are  still 
living  to  bless  the  Church  by  their  presence  and  labors. 
Alexander  Avery  is  at  present  a  superannuated  preacher  in 
the  Little  Rock  Conference,  and  in  ripe  old  age  enjoys  the 
confidence  and  respect  of  his  brethren. 

Jacob  Custer  traveled  for  ten  years  in  the  Arkansas  Con- 
ference, from  1836  to  1846,  and  filled  with  great  acceptability 
some  of  the  most  important  charges  in  the  Conference.  He 
then  located  and  engaged  in  the  practice  of  medicine,  in 
which  profession  he  enjoys  the  reputation  of  being  one  of 
the  most  successful  physicians  in  the  community  in  which  he 
lives.  He  is  at  the  same  time  an  honor  to  the  local  ministry, 
and  preaches  with  great  acceptability  to  the  people.  He 
has  been  a  tower  of  strength  to  Methodism  in  Southwestern 
Arkansas.  He  has  always  been  the  devoted  friend  of  the 
itinerant  preachers,  and  has  by  his  personal  labors  and 
judicious  counsels  greatly  aided  them  in  their  pastoral  work. 
Of  his  labors  we  may  have  occasion  to  again  refer  in  the 
progress  of  this  work. 

The  Rev.  Alexander  Avery  has  furnished  a  brief  sketch 


HISTORY    OF    METHODISM    IN    ARKANSAS.  lO/ 

of  his  life,  from  which  the  following  facts  are  gathered.  He 
was  born  in  Johnson  County,  North  Carolina,  August  il, 
1809,  and  was  converted  August  29,  1829,  and  was  licensed 
to  exhort  in  1833,  and  was  licensed  to  preach  in  1836.  He 
was  admitted  on  trial  in  the  Tennessee  Conference  the  same 
year,  and  appointed  to  the  Sandy  Circuit  with  Arthur  Davis 
as  P.  C,  and  Thomas  Joiner,  Presiding  Elder.  In  the  fall 
of  1837  he  was  transferred  to  the  Arkansas  Conference  and 
appointed  to  the  Marion  Circuit,  John  C.  Parker,  Presiding 
Elder.  This  was  a  hard  year  for  the  young  preacher,  as 
the  circuit  had  only  been  formed  the  previous  year,  and 
there  were  but  few  religious  people  in  that  portion  of  the 
country.  There  was  no  one  in  the  bounds  of  the  circuit 
that  would  pray  in  public.  The  young  preacher  became 
so  much  discouraged  that  he  requested  the  Presiding  Elder  to 
remove  him  to  another  charge,  but  the  Presiding  Elder  told 
him  to  remain  a  little  longer  until  he  could  find  a  suitable 
place  for  him.  In  a  few  months  the  prospects  were  so  en- 
couraging that  he  requested  the  Presiding  Elder  to  permit  him 
to  remain  the  balance  of  the  year.  The  next  year  he  was 
appointed  to  the  Mount  Prairie  Circuit,  where  he  had  a 
gracious  revival  of  religion,  in  which  there  were  about  one 
hundred  conversions  and  additions  to  the  Church.  He  was 
then  appointed  to  the  Choctaw  Nation  as  a  missionary, 
where  he  remained  for  three  years.  As  an  illustration  of 
the  difficulties  encountered  in  that  early  day,  Bro.  Avery 
relates  that  during  the  last  year  of  his  stay  among  the  In- 
dians, he  went  to  a  camp-meeting  in  Texas.  On  Friday 
night  there  was  a  rumor  that  the  wild  Indians  were  within 
twenty  miles  of  the  place,  and  on  Sunday  morning  there 
was  a  report  that  a  man  had  been  shot  by  them  within  eight 
miles  of  the  camp-ground.  He  says  when  his  time  came  to 
preach  he  "  tried  to  preach  easy,  but  could  not."  For  a 
number  of  years  Bro.  Avery  traveled  circuits  and  districts 
to  the  great  acceptability  of  the  people.     In  1870  his  health 


I08  HISTORY    OF    METHODISM    IN    ARKANSAS. 

became  so  much  impaired  that  he  was  compelled  to  ask  for  a 
superannuated  relation,  which  he  has  held  until  the  present 
time. 

In  summing  up  his  labors  he  says  :  "  I  have  received 
about  1500  persons  into  the  Church,  baptized  about  800, 
performed  the  marriage  ceremony  for  125  couples,  and 
preached  about  3500  times,  held  many  class  and  prayer 
meetings,  have  frequently  been  sick,  shared  with  his  brethren 
the  privations  and  hardships  of  itinerant  life  in  a  new  country, 
and  now  feel  that  I  have  been  an  unworthy  servant,  and  my 
need  of  a  Savior.  The  old  soldier  remains  with  us  a  little 
longer,  full  of  years,  and  looking  forward  with  pleasing  an- 
ticipation to  the  time  when  the  Master  will  say,  '  Well 
done,  thou  good  and  faithful  servant.'  " 

The  name  of  John  B.  Denton  appears  for  the  first  time  in 
connection  with  the  Mount  Prairie  Circuit  in  1833.  The 
following  year  he  was  discontinued.  In  1837  ^^  ^^^  ^^' 
admitted  into  the  traveling  connection,  and  appointed  to  the 
Sulphur  Fork  Circuit. 

"John  B.  Denton  was  a  native  of  Clark  County,  Arkan- 
sas. While  yet  an  infant  he  had  the  misfortune  to  lose  both 
his  parents.  It  was  the  further  misfortune  of  this  doubly- 
orphaned  boy  to  be  thrown  into  a  family  destitute  of  moral 
culture,  and  who  hardly  observed  the  decencies  of  life. 
Until  twelve  years  old  he  had  never  enjoyed  the  luxury  of 
hat  or  shoes.  Disgusted  with  this  degraded  kind  of  life  he 
ran  away  in  hopes  of  bettering  his  condition,  without  form- 
ing any  definite  plans  for  the  future  ;  and  while  scarcely  out 
of  his  teens  he  married.  Soon  after  this  he  professed  relig- 
ion, and  with  this  change  in  his  moral  nature  came  a  yearn- 
ing for  mental  culture.  Fortunately  his  young  wife  encour- 
aged him,  and  taught  him  letters  at  night  by  the  light  of 
blazing  pine-knots.  It  was  not  long  until  he  was  licensed  to 
preach,  when  his  wonderful  powers  began  to  develop.  The 
people  of  Virginia  were  not  more  surprised  at  the  masterly 


HISTORY    OF    METHODISM    IN    ARKANSAS.  IO9 

eloquence  displayed  by  Patrick  Henry  in  the  celebrated  tithe 
suit,  than  were  the  Arkansians  at  the  oratorical  powers  of 
this  unlettered  and  uncultivated  frontier  boy.  This  furnishes 
another  illustration  of  the  fact  that  orators,  like  poets,  are 
born,  not  made.  Young  Denton  had  a  fine  personal  appear- 
ance and  musical  voice.  His  language  rose  with  the  grand- 
eur of  his  theme,  until  it  would  remind  the  classical  scholar 
of  Cicero.  His  action  was  like  that  of  Roscius  ;  his  use  of 
figures  most  appropriate.  We  have  read  an  apostrophe  to 
water,  in  one  of  his  temperance  speeches,  which  for  impas- 
sioned eloquence  is  equal  to  almost  anything  foimd  in  the 
language.  His  mastery  over  the  human  passions  was  com- 
plete. He  could  touch  them  as  the  skilled  musician  touches 
the  chords  of  his  instrument.  When  he  addressed  the  mul- 
titudes that  flocked  to  hear  him  preach  upon  the  sublime 
themes  of  the  gospel,  his  appeals  were  all  but  irresistible." 

This  young  and  brilliant  preacher  was  cut  off  in  1839,  in 
the  midst  of  his  usefulness,  in  the  most  distressing  manner. 
A  company  of  Indians  had  made  a  raid  upon  the  white  set- 
tlements, when  a  company  of  citizens  led  by  Denton  were 
in  pursuit  of  them.  The  Indians  fired  upon  them  from  am- 
bush with  too  deadly  an  aim,  when  Denton  fell  mortally 
wounded,  and  was  buried  upon  the  banks  of  the  stream  that 
bears  his  name. 

The  following  letter  from  Bishop  Andrew  to  Dr.  Wm.  H.. 
Browning,  of  the  Little  Rock  Conference,  will  be  read  with 
interest : 

"  SuMMERFiELD,  Ala.,  January  8,  1868. 

"My  Dear  Brother  Browning — I  did  not  know  what 
had  become  of  my  old  friend,  but  often  thought  of  you, 
and  of  other  days.  Well,  the  other  day  I  got  a  letter  from 
the  office  and  found  on  opening  it  that  it  was  from  my  old 
friend,  W.  H.  Browning.  And  so  you  have  strayed  over 
into  Arkansas,  a  land  which  I  have  visited  frequently,  and 
I   would    like    to    do    so    again,  but    I    am   growing  old  so 


no  HISTORY    OF    METHODISM    IN    ARKANSAS. 

fast  that  I  doubt  whether  I  shall  ever  be  able  to  realize  my 
wish.     *     *     * 

"  My  mind  goes  back  to  the  time  when  I  first  visited  the 
Arkansas  Conference.  The  session  was  held  at  Little 
Rock,  and  was  the  second  session  of  that  body.  The  first, 
I  think,  was  held  at  Batesville,  and  Bishop  Morris  presided. 
It  was  a  small  body,  even  after  the  half  dozen  which  I  car- 
ried with  me  were  added,  yet  they  were  men  of  the  right 
stamp  ;  men  of  true  hearts  and  determined  purpose.  I 
think  that  but  few  of  the  men  that  met  me  there  are  now 
living  and  in  the  work.  I  stayed  at  the  home  of  Brother 
Ratcliffe,  who,  with  his  excellent  wife,  showed  me  much 
kindness.  He  I  see  is  living,  and  yet  in  the  work,  and  still 
a  faithful,  zealous  leader  in  the  hosts  of  Israel ;  God  bless 
him  and  his.  I  remember  Fountain  Brown,  whom  I  used 
to  meet  at  Conference  many  years  after,  but  I  believe  he 
has  crossed  the  flood  and  gone  to  his  reward.  Arkansas 
about  this  time  had  a  very  unenviable  reputation.  It  was 
regarded,  even  in  the  neighboring  States,  as  the  home  of 
robbers  and  murderers  And  when  it  was  understood  that  I 
was  going  to  hold  that  Conference,  many  of  my  friends 
seemed  quite  astonished  when  they  learned  that  I  intended 
to  go.  'You  must  certainly,'  said  they,  'arm  yourself  as 
a  defense  against  the  outlaws  you  will  be  sure  to  encounter.' 
'  No,  said  I,  I  will  trust  in  God  and  go  in  his  name.  If 
these  characters  see  me  without  any  preparation  for  defense 
they  will  think  I  have  nothing  worth  fighting  for;  but  if 
they  see  me  armed  to  the  teeth  they  will  conclude  I  have 
booty,  and  will  be  more  apt  to  attack  me.' 

"Well,  I  went  to  Arkansas,  and  mingled  with  all  classes 
of  its  population,  and  no  one  offered  me  any  violence  in  all 
my  route.  And  usually  when  they  ascertained  that  I  was  a 
minister,  they  treated  me  with  respect;  so  I  carried  up  a 
better  report  from  Arkansas  than  many  others  would  have 
done.     The  only  weapons  I  carried  with  me  were  my  Bible 


HISTORY    OF    METHODISM    IN    ARKANSAS.  Ill 

and  hymn-book,  and  above  all  a  firm  confidence  in  God.  I 
have  visited  the  Conference  several  times  since  then,  and 
have  marked  its  steady  increase  in  population  and  material 
prosperity;  and  that  now,  instead  of  the  little  band  of  1837, 
that  met  in  Little  Rock,  two  respectable  Conferences  with 
many  thousands  of  members  occupy  that  country. 

"J.  O.  Andrew." 

During  this  year  the  Conference  suffered  the  loss  of  one 
of  its  most  effective  preachers  : 

"Rev.  Charles  T.  Ramsey  was  born  in  North  Carolina  in 
the  year  1794.  His  parents  moved  to  East  Tennessee,  where 
he  was  reared  up  to  manhood.  He  then  removed  with  his 
parents  to  New  Madrid  County,  Mo,,  where  he  lived  until 
about  the  27th  year  of  his  age,  when  he  became  awakened  to 
a  sense  of  his  danger  under  the  labors  of  the  Methodist  min- 
istry. He  joined  the  Church,  was  converted,  and  removed 
to  the  Western  District  of  Tennessee,  where  he  was  an  ex- 
horter,  afterward  a  local  preacher,  and  in  the  fall  of  1829 
was  admitted  on  trial  in  the  traveling  connection,  Tennessee 
Conference.  He  traveled  various  circuits  in  the  Western 
District,  with  acceptability  and  great  usefulness.  His  zeal 
seemed  to  increase  with  his  years,  and  finding  there  was  a 
great  call  for  ministers  in  Arkansas,  he  took  a  transfer  to 
the  Missouri  Conference,  which  then  included  that  country, 
and  was  appointed  on  the  Mount  Prairie  Circuit,  where  he 
was  useful.  At  the  next  Conference  he  was  appointed  to 
the  Little  Rock  District,  but  was  arrested  by  disease  in  that 
place,  which  ended  his  sufferings  in  three  days.  During  his 
illness  he  expressed  the  most  perfect  resignation  to  the  will 
of  God,  and  died  as  he  had  lived,  strong  in  the  faith  giving 
glory  to  God.  He  was  an  itinerant  seven  years,  and  finished 
his  course  on  the  lOth  of  November,  1836." 

In  answer  to  the  question,  "Who  have  located  this  year?" 
there  were   six :     W.  H.  Turnley,  Charles  J.  Carney,  Cot- 


112  HISTORY    OF    METHODISM    IN    ARKANSAS. 

man  Methrin,  John  H.  Rives,  Lemuel  Wakelee  and  Jesse 
A.  Guice.     Philip  Asborne  was  discontinued. 

The  third  session  of  the  Arkansas  Conference  met  at 
Washington,  Hempstead  County,  November  7,  1838.  Peter 
German,  B.  B.  Weir,  Samuel  Clarke  and  Daniel  Adams 
were  admitted  on  trial.  George  W.  Morris,  William  Mulkey, 
M.  S.  Ford,  S.  Walters  and  S.  Holford  were  received  by 
transfer  from  the  Tennessee  Conference,  and  Juba  Easter- 
brook  from  the  Ohio  Conference. 

The  reported  increase  in  membership  for  the  year  was 
415  whites  and  91  colored. 

The  locations  for  the  year  were  Ansel  Webber,  Henry 
Cornelius,  Winfree  B.  Scott,  Thomas  Bertholf  and  Jeptha 
Hughes. 

The  third  session  of  the  Arkansas  Conference  met  in  the 
Town  of  Washington,  Hempstead  County,  Novembef,  7, 
1838. 

As  none  of  the  Bishops  were  present,  John  Harrell  was 
elected  to  preside.  He  discharged  the  responsible  duties 
of  this  office  to  the  satisfaction  of  his  brethren. 

The  statistics  showed  that  progress  had  been  made  every- 
where except  in  the  Creek  Nation,  where  there  was  consider- 
able decrease. 

The  following  were  admitted  on  trial :  Peter  Gorman,  B. 
C.  Weir,  Samuel  Clark  and  Daniel  Adams. 

The  Conference  received  by  transfer  from  the  Holston 
Conference,  D.  B.  Gumming,  John  F.  Boot,  A.  Campbell 
and  Weelocker;  and  from  the  Tennessee  Conference, 
George  W.  Morris,  William  Mulkey,  M.  S.  Ford,  S.  Walters 
and  S.  Holford. 

As  there  were  thirteen  additions  by  admission  on  trial 
and  by  transfer,  and  five  locations,  and  one  death,  and  three 
were  discontinued,  it  will  be  seen  that  there  was  only  a  gain 
of  four  to  the  working  force  of  the  Church  at  this  Confer- 
ence. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  II3 

There  was  one  death  during  this  year,  Hiram  Geering,  of 
whom  Dr.  Hunter  says: 

"In  the  fall  of  1837  a  young  man  came  to  us  from  Michi- 
gan. He  stood  full  six  feet  in  his  boots,  was  square-built, 
black  hair  and  dark  eyes  ;  would  weigh  about  180  pounds 
— physically  a  model  man.  That  was  Hiram  Geering.  He 
was  appointed  to  Washington  Circuit  in  Northwest  Arkan- 
sas. He  entered  upon  his  work  with  great  spirit  and  did 
most  effective  service  in  the  vineyard  of  his  Lord.  In  the 
fall  he  was  taken  sick,  and  although  he  had  the  best  of  med- 
ical attention,  he  never  recovered.  At  the  home  of  Dr. 
Bedford,  on  Cane  Hill,  he  breathed  his  last,  leaving  this 
message  :  '  Tell  my  brethren  that  I  died  at  my  post  in 
sight  of  heaven.'  When  this  writer  traveled  that  circuit  in 
1840,  his  name  was  on  the  lips  of  all  the  good  people.  They 
took  mournful  pleasure  in  speaking  of  the  young  preacher 
whose  memory  was  so  dear  to  them.  Dr.  and  Sister  Bed- 
ford, as  long  as  they  lived,  took  pleasure  in  recounting  his 
many  virtues,  and  considered  themselves  highly  honored  in 
being  permitted  to  minister  to  him  in  his  last  illness.  At 
the  next  Conference  John  M.  Harrell  preached  a  funeral 
sermon  occasioned  by  his  death  that  made  a  profound  im- 
pression on  the  audience,  and  especially  on  the  preachers. 
We  all  resolved  to  go  forward,  and  if  need  be,  '  die  at  our 
posts  '  like  our  departed  brother.  The  body  of  our  brother 
rests  at  Cane  Hill,  waiting  the  call  of  the  last  trump.  Bless 
the  Lord  for  the  Christian  religion. 

"  At  this  Conference  two  new  districts  were  formed;  the 
Red  River  and  the  Fayetteville.  The  Cherokee  and  Creek 
work  were  connected  with  the  latter  under  J.  Harrell  as  Pre- 
siding Elder,  and  the  Choctaw  and  Chickasaw  were  in  the 
Red  River  District,  under  Robert  Gregory.  Brother 
Gregory  will  be  remembered  by  those  who  were  young  at 
that  time.  He  was  a  handsome  little  man;  would  weigh 
150  pounds   when  in  good  health.     At  times  he  preached 

8— M 


114  HISTORY    OF    METHODISM    IN    ARKANSAS. 

with  great  acceptability,  both   to  whites   and   Indians.     But 
he  was  subject  to  spells  of  melancholy.     Then  he  was  blue; 
more  so  than  any  one  I  have  ever  known.     When  himself 
he  sang  sweetly  and  was  a  great  worker  in  the  altar  at  the 
camp-meetings,  and  was  a  popular  man  with  preachers  and 
people.     He  came  to   us   from   Tennessee,   and   at  the  or- 
ganization of  the    Conference  was   appointed  to   a   circuit. 
Charles  T.  Ramsey,  who  was  placed  on  the  Little  Rock  Dis- 
trict, having  died,  Gregory  was  put  in  charge  of  that  work. 
The  district  then  included  all    the  country  from  the  Arkan- 
sas River  south,  and  including  the  '  Sulphur  Fork  '   country 
on  the  other  side   of  Big  Red   River,  now   included    in  the 
Counties  of  Bowie,  Red  River,  Lamar  and  Fannin,  in  what  is 
now  Texas.     After  doing  good  work  in  Arkansas  for  a  num- 
ber of  years  he  was  transferred  to  the  Memphis  Conference, 
where   he  traveled   a  district  for   four  years  and   was   then 
placed  on  the  superannuated  list.     I  met  him  several   sum- 
mers in  succession   at   the    Hot  Springs  in  our  State.     His 
melancholy  fits  had  become  more  common,  and   at  times 
his  friends   discovered   that  his   mind   was  considerably  im- 
paired.    Returning  from  one  of  his  visits  to  the   Springs  he 
stopped  off  the  train   at   Bryant   Station   to  visit  a  distant 
relative ;  while   there   his   bodily  ailment  increased  with  so 
much  violence   that  in  a  few  days   the  weary  wheels  of  life 
stood   still,  and  it  was  my  mournful   pleasure  to   attend  his 
funeral    and    see    my  former  Presiding   Elder   laid   away  in 
Wesley  Cemetery,  near  Bryant,  in  Saline  County,  Arkansas, 
to  await  the   resiirrection   of  the  just.     I    regard   it  to   this 
day  as  a  singular  providence  that  permitted   me   to  attend 
the  funeral  rites  of  my  old  friend.     To   us  God   moves  fre- 
quently in   '  mysterious  ways,'  carrying  on   his   designs,  not 
always  bright,  however;  but   dark  as  his  designs   may  ap- 
pear to  us,  faith  looks  through  the  cloud  and  sees  a  smiling 
face. 

"  At  the  third  session  of  the  Conference  there  came  to  us, 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I  15 

by  transfer  from  Tennessee,  one  whose  name  should  be  pre- 
served from  oblivion.  That  was  William  Mulkey.  He  was 
a  unique  character.  He  was  one  of  the  best  English 
scholars  I  have  ever  known.  He  had  lectured  on  orthoepy 
in  many  of  the  colleges  North  and  South,  and  could  give 
each  letter  in  its  exact  sound.  In  bodily  make  he  was  of 
the  medium  size,  carried  no  surplus  flesh  and  was  as  near 
all  nerve  and  muscle  as  any  other  man.  His  first  appoint- 
ment was  in  the  Choctaw  Nation,  as  the  colleague  of  Mc- 
Kenzie.  Knowing  Mulkey  as  we  knew  him  afterwards, 
it  was  a  great  mistake  to  send  him  to  preach  to  Indians 
through  an  interpreter.  It  was  like  putting  a  steam  engine 
to  a  common  road  wagon.  Mulkey  ran  away  from  the  in- 
terpreter and  left  him  wondering  where  he  would  take  up. 
In  the  fall  of  the  year  the  Presiding  Elder  brought  him  down 
into  the  white  settlements  in  Sevier  and  Hempstead  Counties, 
where,  after  the  novelty  growing  out  of  the  preacher's  man- 
ner passed  away,  he  did  most  effective  work.  He  was  all 
action  in  the  pulpit.  Hands,  arms,  eyes  and  the  muscles  of 
his  face,  all  were  brought  into  service,  and  while  it  was  odd 
and  amusing,  it  was  all  natural,  and  when  once  you  were 
used  to  him  you  enjoyed  it  hugely  and  didn't  care  to  hear 
any  one  else.  There  was  so  much  quaintness  and  originality 
about  him  that  he  had  the  attention  of  his  audience  from 
first  to  last.  '  His  word  was  with  power.'  When  passing 
on  by  wagon  from  Little  Rock  with  his  family,  making  his 
way  to  the  Indian  Nation,  he  stopped  for  the  night  with  a 
Cumberland  Presbyterian  family.  When  the  brother  found 
he  had  a  preacher  for  a  guest,  he  sent  out  and  invited  his 
neighbors  in  to  hear  preaching.  They  came,  fifteen  or 
twenty,  among  them  a  man  by  the  name  of  Montgomery, 
who  scarcely  ever  went  to  church.  He  was  noted  for  his 
carelessness  to  the  subject  of  religion.  Mulkey's  manner 
arrested  him  from  the  start,  and  the  matter  of  the  discourse 
— though  the  same  old  gospel — was  presented  in  such  an 


Il6  HISTORY    OF    METHODISM    IN    ARKANSAS. 

original  way  that  at  the  close  of  the  sermon,  Montgomery- 
was  under  deep  conviction,  which  ended  in  a  sound  conver- 
sion at  the  camp-meeting  the  following  summer.  His  wife 
and  children  also  followed  the  example  of  the  husband  and 
father,  and  that  became  one  of  the  most  pious  families  of 
that  community.  There  are  a  great  variety  of  gifts.  Paul, 
Apollos,  and  Cephas.  There  are  sons  of  consolation  and 
sons  of  thunder,  all  called  to  the  work  of  the  ministry,  for 
the  edifying  of  the  body  of  Christ.  Bro.  Mulkey  served  the 
Church  for  a  number  of  years  as  a  missionary  to  the  colored 
people  on  the  Red  River  plantations,  the  owners  giving  him 
a  good  support.  He  located  afterwards  and  for  several 
years  lived  in  the  vicinity  of  what  is  now  Center  Point,  in 
Howard  County,  where  he  was  very  useful.  He  afterwards 
went  to  Nashville,  Tenn.,  and  from  there  to  Texas.  My 
recollection  is  that  he  took  to  the  lecturing  field  again,  and 
in  traveling  in  a  stage  coach  at  one  time,  he  became  very 
sick  and  was  left  at  a  house  by  the  roadside,  where  he  died. 
He  left  several  children,  sons  and  daughters.  One  of  his  sons 
is  in  the  evangelistic  work  in  Texas  and  his  praise  is  in  all 
the  churches.  He  has  nephews  and  nieces  in  the  vicinity 
of  Nashville,  in  Howard  County,  Arkansas.  So  passed 
away  this  friend  of  my  early  ministry.  His  home  was  the 
resting  place  of  many  a  weary  itinerant,  this  writer  among 
the  number.  His  good  wife  was  a  help-meet  indeed,  and 
joined  her  husband  cheerfully  in  making  her  guests  com- 
fortable. Thank  God  we  shall  not  be  strangers  when  we 
cross  the  last  river.  In  closing  I  wish  to  mention  a  remi- 
niscence. We  were  sitting  together  conversing  on  various 
subjects.  The  question  was  raised  as  to  how  much  it  was  a 
Christian  man's  duty  to  bear  from  the  wicked  without  re- 
sistance. I  remember  asking  him  the  question  direct:  '  Bro. 
Mulkey,  suppose  a  wicked  fellow  should  come  up  to  you 
and  say,  "  Mr.  Mulkey,  I  am  going  to  whip  you  !"  '  What 
would  you  do?'     'I  would  say  to  him,  sir;  if  the  Lord  gives 


HISTORY    OF    METHODISM    IN    ARKANSAS.  II/ 

me  grace  I  will  bear  it,  but  if  he  don't,  woe  be  to  your  hide.* 
Nothing  but  the  grace  of  God  would  have  saved  the  hide  of 
the  fellow  that  attempted  to  chastise  him.  He  was  all 
activity  and  had  been  a  practiced  boxer  in  his  younger  days. 
Adieu,  my  old  friend;  I  shall  never  see  your  like  again  in 
every  respect." 

The  fourth  session  of  the  Arkansas  Conference  met  at 
Fayetteville,  Washington  County,  November,  1839. 

This  was  a  year  of  great  prosperity  to  the  Church,  as  the 
minutes  show  a  healthy  increase  in  the  membership.  The 
increase  for  the  entire  Conference  was  1340,  which  was  a 
gain  of  about  40  per  cent.  The  increase  for  the  Arkansas 
portion  of  the  Conference  territory  was  809. 

There  were  three  admissions  on  trial  at  this  Conference  : 
George  Standford,  Stephen  Carlisle  and  William  Stanley. 

The  additions  by  transfer  were  :  R.  B.  Hester,  Edwin 
Yancey,  W.  B.  Mason,  James  Morris,  R.  W.  Cole  and  W. 
A.  Cobb. 

Although  the  Conference  received  such  a  large  addition 
to  its  working  force  by  transfer  from  other  Conferences,  its 
numerical  strength,  was  no  greater  than  it,  was  the  previous 
year,  as  the  Conferefice  lost  heavily  by  the  location  of  some 
of  its  most  efficient  preachers. 

The  year  1839  was  a  memorable  epoch  in  the  history  of 
Methodism.  It  had  completed  the  first  century  of  its  exist- 
ence as  an  ecclesiastical  organization.  For  several  years 
the  various  Methodist  bodies  had  anticipated  this  event 
with  no  little  interest.  As  it  was  regarded  by  Methodists 
as  the  introduction  of  a  new  era  in  Protestantism,  it  was 
thought  proper  to  celebrate  the  centennial  with  such  ex- 
pressions of  gratitude  and  praise  to  God  as  would  be  com- 
mensurate with  the  blessings  received. 

Dr.  Stephens  says  in  his  "  History  of  Methodism  :  "  "  In 
the  ensuing  October  the  whole  Methodist  world  united  in 
the  celebration.     It  was  an  occasion  which   had  never  been 


Il8  HISTORY    OF    METHODISM    IN    ARKANSAS. 

equaled  by  any  Protestant  body  in  the  extent  and  interest 
of  its  observance,  or  in  the  munificence  of  its  liberaHty.  The 
aggregate  sum  contributed  by  the  various  Methodist  bodies 
was  more  than  seventeen  hundred  thousand  dollars,  and 
without  interfering  with  their  stated  collections.  Some  of 
the  most  important  financial  foundations  and  public  edifices 
of  Wesleyan  Methodism  were  erected  and  endowed  forever 
by  it.  But  these  were  secondary  results ;  the  moral  influ- 
ence of  the  occasion  was  incalculably  more  important.  The 
almost  incredible  liberality  of  the  denomination,  during  a 
year  of  almost  unparalleled  commercial  depression,  demon- 
strated its  resources.  The  affection  of  the  people  for  their 
great  cause  was  shown  to  be  profound  and  universal,  A 
salutary  religious  feeling  attended  generally  their  religious 
ceremonies  ;  their  surprising  donations,  pouring  into  the 
treasury  from  all  parts  of  the  world,  v^^ere  in  thousands  of 
instances  accompanied  by  significant  and  touching  senti- 
ments. Some  were  in  honor  of  long-deceased  veterans  who 
had  fought  the  battles  of  the  early  itinerancy  ;  others,  in 
memory  of  parents  or  children,  brothers  or  sisters,  who  had 
been  led  to  a  religious  life,  and  into  heaven,  by  the  agency 
of  Methodism ;  others,  in  commemoration  of  old  class- 
mates or  class-leaders,  or  old  pastors,  who  had  long  since 
gone  to  their  rest,  but  could  never  die  in  the  memories  of 
the  donors  ;  some  in  grateful  acknowledgment  of  special 
spiritual  blessings,  of  redemption  from  vice,  of  deliverance, 
or  sanctification  in  great  trials,  of  prosperity  in  business,  of 
the  moral  rescue  of  kindred  and  friends.  Never  did  Method- 
ism receive  more  emphatic  moral  testimonials  than  in  these 
acts  of  pecuniary  liberality;  never  were  there  more  ser- 
mons and  addresses  delivered  or  printed  respecting  it  than 
during  this  year;  never  more  discussions  about  it  in  public 
journals ;  never  was  its  history  more  generally  read,  or  its 
practical  system  more  fully  reviewed  ;  never  had  it  received 
a  more   thorough  appreciation.     Beyond  as  well  as  within 


HISTORY    OF    METHODISM    IN    ARKANSAS.  II9 

the  denomination  the  extraordinary  demonstration  could  not 
fail  to  produce  a  profound  impression,  for  the  whole  Chris- 
tian world  saw  more  distinctly  than  ever,  that  after  a  hun- 
dred years  of  struggles  and  triumphs,  the  great  movement 
was  more  demonstrative  and  more  prospective  than  ever  it 
had  been.  Nor  was  the  Christian  world  disposed  to  deny 
that  the  commemorative  demonstration  was  justified  by  the 
historical  results  of  Methodism.  It  was  seen  that  most  of 
the  great  religious  and  philanthropic  institutions  which  now 
chiefly  embody  the  moral  power  of  Protestantism,  the  Bible 
society,  the  tract  society,  the  modern  missionary  society, 
the  Sunday-school,  as  an  agency  of  the  Church,  sprung 
directly  or  indirectly  from  the  influence  of  the  movement, 
that  in  the  language  of  a  churchman,  '  never  before  in  the 
British  Islands  was  there  such  a  scene;  there  were  no  Bible, 
tract  or  missionary  societies  before  to  employ  the  Church's 
powers  and  indicate  its  path  of  duty,  but  Wesley  started 
them  all ;  the  Church  and  the  world  were  alike  asleep ;  he 
sounded  the  trumpet  and  awoke  the  Church  to  work.' 

"Wesley  died  at  the  head  of  a  thoroughly  organized  host 
of  550  itinerant  preachers  and  140,000  members  of  his  so- 
cieties in  the  United  Kingdom,  in  British  North  America, 
in  the  United  States,  and  in  the  West  Indies.  Such  were 
some  of  the  facts,  astonishing  to  the  most  sober  contempla- 
tion which  its  history  presented  at  the  time  of  its  centenary 
jubilee ;  but  even  with  such  facts  to  stimulate  the  general 
joy>  gratitude  and  hope  of  its  people,  they  could  hardly  have 
dared  to  anticipate  the  results  which  about  twenty  addi- 
tional years  were  to  present  to  us  in  confirmation  of  the 
providential  mission  of  their  cause — its  18,000  itinerant 
Methodist  preachers,  2,800,000  communicants  and  10,000,000 
hearers.  The  sectarian  partialities  of  our  modern  Protest- 
antism render  the  task  of  the  historian  apparently  invidious 
in  the  citation  of  such  facts,  but  they  are  the  legitimate,  be- 
cause the  most  significant,  historic  data ;  as  here  presented 


120  HISTORY    OF    METHODISM    IN    ARKANSAS. 

they  are  assuredly  within  the  limits  of  the  actual  truth,  and 
may  well  justify  the  common  gratitude  and  congratulation 
of  the  friends  of  our  common  faith." 

We  have  had  occasion  to  notice  the  fact  that  many  of  the 
most  faithful  and  devoted  preachers  of  that  day  were  com- 
pelled to  locate  on  account  of  the  meager  support  received 
by  them.  The  demands  of  their  families  for  the  bare  ne- 
cessities of  life  compelled  them  to  engage  in  secular  pur- 
suits, but  their  services  were  not  lost  to  the  Church,  Their 
experience  as  traveling  preachers  enabled  them  to  fully  sym- 
pathize with  their  itinerant  brethren,  and  as  local  preachers 
to  render  most  efficient  aid  to  them  in  their  work  in  the 
several  communities  where  they  lived. 

From  this  date  the  name  of  Stephen  Carlisle  becomes 
prominently  identified  with  the  history  of  Arkansas  Meth- 
odism as  one  of  the  leaders  in  the  development  of  the 
Church,  and  by  his  labors  contributing  very  largely  to  its 
growth  and  prosperity.  His  name  will  frequently  appear  as 
we  trace  the  history  of  the  Church. 

The  fifth  session  of  the  Arkansas  Conference  met  in  the 
City  of  Little  Rock,  November  4,  1840,  Bishop  Beverly 
Waugh,  President. 

Benjamin  F.  Harris,  Ethan  E.  Bryson,  Green  Woods  and 
Richard  W.  Cardwell  were  admitted  on  trial.  Mason  B. 
Lowry,  S.  W.  Moreland  and  Samuel  Robbins  was  received  by 
transfer  from  the  Tennessee  Conference.  There  were  34 
preachers  in  full  connection  and  8  on  trial.  There  were  81 
local  preachers,  4228  white  members  and  725  colored  mem- 
bers, and  1524  Indian  members.  The  two  districts  in  Louis- 
iana were  reported  this  year  in  the  Mississippi  Conference. 
Counting  only  those  reported  from  the  Arkansas  districts, 
there  was  a  gain  of  81 1  whites  and  117  colored.  A  com- 
parison of  the  growth  of  the  Church  during  the  decade  from 
1830  to  1840,  will  show  that  the  growth  of  the  Church  was 


HISTORY    OF    METHODISM    IN    ARKANSAS.  121 

much  more  rapid  than  the  increase  in  the  population  of  the 
State. 

The  population  of  the  State  in  1830  was  30,388.  The 
population  of  the  State  in  1840  was  97,574.  The  member- 
ship of  the  Church  in  1830  was  1334.  In  1840  it  was  5034. 
If  3.2  represent  the  increase  in  the  growth  of  the  State, 
then  3.7  will  represent  the  Church. 

An  examination  of  the  list  of  appointments  for  1830  will 
reveal  the  fact  that  only  a  small  part  of  the  State  was  actu- 
ally occupied  by  the  Church,  although  it  was  laid  off  into 
circuits  and  districts.  The  greater  part  of  these  circuits 
had  no  well  defined  boundaries;  an  appointment  to  a 
certain  work  simply  meant  to  occupy  the  region  of  coun- 
try in  that  direction.  As  late  as  1840  many  of  the  circuits 
were  larger  than  the  present  districts  are.  Take  as  an  illus- 
tration, the  Pine  Bluff  Circuit  embraced  the  territory  occu- 
pied by  the  present  Pine  Bluff  District,  and  a  part  of  the 
Monticello  District.  The  Little  Rock  District  embraced  all 
the  territory  within  the  State  lying  south  and  east  of  Little 
Rock.  It  will  be  remembered  that  there  were  no  railroads 
at  that  time,  and  but  few  roads  of  any  kind.  There  were  but 
few  bridges  across  the  streams,  and  often  the  itinerants'  way 
was  only  marked  by  a  dim  trail  through  almost  impenetrable 
forests.  In  many  instances  they  would  travel  for  hours,  or 
even  a  whole  day  without  coming  in  sight  of  any  human 
habitation.  There  are  men  now  living  who  distinctly  re- 
member the  time  when  the  itinerant  preachers,  in  passing 
from  one  appointment  to  another,  would  have  to  camp  out 
in  the  forests,  frequently  tying  the  horse  out  to  graze  during 
the  night,  while  the  preacher  slept  under  the  shelter  of  some 
friendly  tree.  As  there  were  but  few  bridges  in  the  country 
it  was  nothing  uncommon  for  the  preacher  to  swim  the 
creeks  and  bayous  for  a  long  distance.  Many  are  the  thrill- 
ing experiences  told  of  the  hair-breadth  escapes  of  these  old 
veterans  as  they  made  the  round  of  their  immense    circuits. 


122  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Of  the  Rev.  Andrew  Smyth,  who  came  to  the  State  in 
183 1,  and  did  such  faithful  work  for  a  number  of  years  the 
venerable  Dr.  Abbey  has  furnished  the  following  sketch : 
"  I  knew  him  about  1816  or  1817,  and  I  saw  him  last  in  1823. 
He  was  the  third  and  youngest  son  of  a  widowed  mother, 
living  on  the  left  bank  of  the  Mississippi  River,  about  thirty 
miles  above  the  mouth  of  the  Ohio,*  in  Alexander  County, 
Illinois,  where  the  three  brothers  kept  a  ferry  on  the  Missis- 
sippi. John,  the  oldest  brother,  was  married,  and  was  once 
Sheriff  of  that  county.  Larkin  and  Andrew  were  boys 
nearly  grown.  The  mother  was  religious,  a  very  rare  thing 
then  in  that  country.  Society  was  very  wild  and  unculti- 
vated. Andrew  was  a  mechanical  genius  and  invented  a 
tread-wheel  ferryboat,  which  far  surpassed  other  crude 
modes  of  propulsion.  In  the  spring  of  1823  the  family,  or 
rather  the  two  families,  left  Illinois,  and  removed  to  the 
wilds  of  West  Tennessee,  and  settled  about  one  mile  or  two 
south  of  the  Hatchie  River,  six  miles  below  where  Bolivar 
now  stands,  in  Hardeman  County.  I  went  with  the  Smyths 
from  Illinois  to  Tennessee  and  remained  there  until  late  in 
1823,  when  I  left  there  and  located  in  Natchez,  Miss.  While 
there  some  Methodist  preacher — in  later  years  I  have  not 
been  able  to  learn  who — visited  that  neighborhood  and 
preached  on  two  monthly  occasions,  taking  his  text  both 
times  from  Revelation.  This  was  the  first  preaching  of  any 
sort  in  that  settlement,  the  first  Methodist  preaching  I  ever 
heard,  and  I  think  likely  the  first  the  Smyth  boys  ever  heard. 
It  was  then  called  the  Clear  Creek  Settlement.  When  I  left 
there  was  no  religion  in  the  Smyth  family  except  the  old  lady. 
They  were  clever,  respectable,  industrious  people  of  more 
than  ordinary  intelligence  for  that  country  and  those  times. 
Somewhere  about  1830  I  saw  in  a  newspaper  the  name  of 
Andrew  Smyth  as  a  Methodist  preacher,  and  wrote  to  him  to 
know  if  it  was  my  old  friend,  and  was  rejoiced  to  know  that 
it  was.     Our   correspondence  continued   occasionally  for  a 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1 25 

few  years.  He  was  then  in  Arkansas.  He  was  a  man  of 
strong  mind,  large  force  of  character,  much  will-power  and 
self-reliance." 

We  have  had  occasion  to  notice  the  fact  that  there  was  a 
gratifying  increase  in  the  membership  of  the  Church  during 
this  year.  The  church  in  the  capital  city  of  the  State  reported 
a  membership  of  62  whites  and  50  colored.  The  station  had 
been  organized  in  183 1,  with  William  Ratcliffe  as  the  pastor. 
At  the  date  of  the  organization  there  were  only  36  whites 
and  45  colored  members.  Within  the  four  years  the  Church 
had  nearly  doubled  the  membership.  An  examination  of 
these  figures  will  give  us  an  idea  of  the  difficulties  under 
which  those  who  laid  the  foundations  of  our  Church  labored 
at  that  early  day. 

How  great  the  sacrifices  of  the  preachers  must  have  been 
when  the  only  station  in  the  State  had  a  membership  of  only 
62  whites.  How  small  the  number  when  compared  with  the 
stations  of  the  present  day,  all  over  the  State,  that  number 
their  members  by  the  hundreds.  Comparing  the  Church  of 
the  present  with  the  Church  of  that  day,  we  are  made  to  ex- 
claim, "  What  hath  God  wrought !" 


CHAPTER  XL 

An  Eventful  Period — Admissions — Transfers — John  J. 
Roberts — A.  S.  Bell — J.  Wayland — C,  H.  Edwards — 
J.  H.  Biggs — G.  W.  Cottingham — W.  H.  Goode — S. 
G.  Patterson — Great  Floods. 

The  Conference  for  1841  met  at  Batesville,  November  10. 
Bishop  Waugh  presided. 

We  are  now  about  to  enter  upon  an  eventful  period  in  the 
history  of  the  Church,  and  trace  its  progress  through  the 
years  that  immediately  preceded  the  great  separation  in  the 
Methodist  Church  in  the  United  States.  For  a  number  of 
years  the  Church  had  been  greatly  disturbed  by  the  anti- 
slavery  agitation,  and  every  year  witnessed  a  greater  inten- 
sity of  feeling  upon  this  question.  Good  men  upon  both 
sides  of  this  controversy  labored  to  avert  as  long  as  possi- 
ble the  dangers  that  threatened  the  peace  of  the  Church. 

The  minutes  of  the  Arkansas  Conference  show  that  there 
was  a  very  healthy  growth  in  every  department  of  Church 
work. 

There  was  a  net  increase  of  860  in  the  membership  of  the 
Church,  and  an  unusually  large  number  of  admissions  into 
the  traveling  connection,  some  of  whom  became  prominent 
in  after  years.  They  were  George  Benedict,  John  Cowle, 
Henry  Hubbard,  L.  C.  Adams,  Jefferson  Shook,  Isaac  F. 
Collins,  Nathan  Taylor,  Wm.  Mcintosh,  Thompson  C.  Tin- 
der. The  Conference  was  reinforced  by  Thomas  D.  Strout 
and  Alvin  Baird,  transfers  from  other  Conferences. 

The  Conference  for  1842  met  at  Helena.  Bishop  Andrew 
presided. 

The  net  increase  for  this  year  was  greater  than  for  any 
previous  year;  total  membership  being  6']6iZ,  with  a  net  in- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  12$ 

crease  of  1854.  T.  G.  T.  Steele,  A.  L.  Kavanagh,  W.  H. 
Howke,  D.  L.  Bell,  John  Boston,  Calvin  Slover,  Walter  D. 
Collins,  James  D.  Mason,  Thos.  Standford,  J.  C.  Kelly, 
Louis  Atkinson. 

The  Conference  was  further  reinforced  by  transfers  from 
the  Memphis,  Indiana  and  Mississippi  Conferences.  Isaac 
McElroy,  J.  F.  Truslow,  David  Crawford  and  J.  F.  Ran- 
dolph, from  the  Indiana  Conference  ;  R.  B.  Bents,  J.  Ste- 
phens, S.  Freeman,  R.  Martin,  J.  H.  Blakeley  and  W.  A. 
Hammill,  from  the  Memphis  Conference  ;  Hezekiah  Boyers^ 
Henry  H.  Kern  and  John  J.  Roberts,  from  the  Pittsburg 
Conference. 

While  all  of  these  proved  to  be  valuable  acquisitions  to 
the  Conference,  there  was  one  that  was  prominent  in  the 
Church  for  many  years.  John  J.  Roberts  was  born  in 
Greene  County,  Pennsylvania,  in  1817,  and  converted  in 
1835  He  was  licensed  to  preach  in  1842,  and  admitted  on 
trial  in  the  Pittsburg  Conference,  and  immediately  trans- 
ferred to  the  Arkansas  Conference.  He  filled  in  succession 
the  following  charges:  Mount  Vernon  Circuit,  Fort  Smith 
and  Van  Buren  Station,  Batesville,  Canaan  and  Washington 
Circuits,  Helena  Station,  Helena  and  Walnut  Bend  Circuits, 
Jacksonport  District,  Helena  District,  Helena  Station  in 
1865.  This  will  give  us  an  idea  of  the  character  of  work 
filled  by  our  brother,  and  the  estimation  in  which  he  was 
held  by  his  brethren.  For  more  than  forty  years  he  preached 
in  Arkansas,  and  one  has  said  that  "during  this  time  he  had 
the  joy  of  seeing  more  than  six  thousand  souls  led  to  God." 
He  closed  his  labors  March  14,  1883,  in  great  peace.  A 
few  minutes  before  his  death  his  face  became  aglow  with 
light,  and  he  exclaimed  :     "  Light  !  light!  Hght !" 

This  was  one  of  the  most  prosperous  years  the  Church  in 
Arkansas  had  ever  enjoyed.  There  was  a  larger  number  of 
preachers  stationed  and  a  larger  field  cultivated  by  the 
Conference  than  had  ever  been  attempted  before  this  time  by^ 


126  HISTORY    OF    METHODISM    IN    ARKANSAS, 

the  Church.  The  reported  increase  in  membership  for  the 
year  was  1591  white  members  and  263  colored,  and  455 
Indians,  Among  the  preachers  that  received  appointments 
at  this  Conference  were  many  whose  names  are  famiHar  to 
the  Church  of  the  present  day.  As  an  evidence  that  the 
Church  is  making  some  progress  in  the  benevolent  work  of 
giving  the 'gospel  to  the  perishing  millions,  the  following 
comparison  will  show.  The  entire  amount  contributed  for 
missions  that  year  was  only  ;^I93.  In  1840  it  was  only  $76. 
While  the  Church  at  the  present  day  is  far  below  the  scrip- 
tural standard,  it  has  made  wonderful  progress. 

The  Conference  for  1843  met  at  Clarksville,  in  Johnson 
County,  November  15,  Bishop  Roberts  presiding.  At  this 
session  of  the  Conference  Aaron  S.  Bell,  Jonathan  Wayland, 
Charles  H,  Edwards,  Joab  H.  Biggs,  Gideon  W.  Cotting- 
ham  and  Tussawalita  were  admitted  on  trial.  William  H. 
Goode  was  received  by  transfer  from  the  Indiana  Confer- 
ence and  Samuel  G.  Patterson  was  received  from  the  Mis- 
souri Conference. 

This  year  was  noted  for  the  highest  and  most  destructive 
flood  that  ever  occurred  in  Red  River.  So  sudden  was  the 
rise  that  people  retired  to  bed  apprehending  no  danger,  and 
at  midnight  had  to  beat  a  retreat  to  save  their  lives.  At 
Fort  Towson  the  water  rose  fifteen  feet  higher  than  was  ever 
known  before.  Lost  Prairie,  and  other  points  lower  down, 
which  had  never  before  been  under  water,  were  inundated 
to  the  depth  of  several  feet.  The  flood  caught  the  people 
along  the  river  totally  unprepared,  and  swept  resistlessly 
down  in  one  wide  and  general  ruin  every  vestige  of  human 
industry,  houses,  fences,  stables,  cotton  presses,  cotton 
bales,  cattle,  hogs,  etc.  The  loss  of  human  life  constitutes 
the  painful  feature  of  this  great  calamity.  Over  a  hundred 
people  were  drowned  between  Jonesboro  and  Fulton.  Six 
families  of  Indians  were  drowned  near  the  former  place. 
Amid   the    general    distress  Capt.   Crooks,  of   the  steamer 


HISTORY    OF    METHODISM    IN    ARKANSAS.  12/ 

Hunter,  rendered  the  sufferers  every  possible  succor  in  his 
power.  He  steamed  from  place  to  place  picking  up  survi- 
vors from  house-tops  and  tree-tops,  and  rescued  from  a 
v/atery  grave  over  a  hundred  persons.  Some  v/ere  neces- 
sarily left  to  perish  in  the  cane  and  timber,  as  it  was  im- 
possible to  reach  them.  The  distressing  cries  of  those  thus 
situated  were  often  heard  above  the  noise  of  the  elements. 
The  steamer  Napoleon,  during  a  trip  up  the  river,  also  res- 
cued a  number  of  lives.  At  Lost  Prairie  two  people  were 
drowned  At  this  point  a  man  named  Anderson  underwent 
a  thrilling  experience.  He  was  caught  in  the  bottom  by  the 
rising  waters  and  climbed  a  tree  to  save  himself.  Four 
days  and  nights  he  remained  perched  in  the  tree  without  a 
mouthful  of  food.  The  late  Capt.  Richard  H.  Finn  was 
paddling  about  through  the  river  bottom  looking  after  stock. 
Having  his  gun  along,  he  shot  a  turkey,  and  at  the  crack  of 
the  gun  he  heard  a  mournful  voice  a  short  distance  away, 
which  cried  out  in  feeble  accents :  "  Save  me,  for  God's 
sake !"  Paddling  in  the  direction  from  whence  came  the 
sounds,  Anderson  was  discovered  sitting  in'  the  very  top  of 
a  gum-sapling,  not  more  than  six  inches  in  diameter  at  the 
butt.  With  black-jack  vines  he  had  lashed  himself  so  firmly 
to  the  tree  that,  had  he  been  so  disposed,  he  could  not,  in 
his  then  exhausted  condition,  have  broken  himself  loose. 
By  this  means  he  was  enabled  to  take  a  little  sleep  occa- 
sionally without  danger  of  falling  into  the  water,  which 
roared  and  bubbled  like  a  cataract  beneath  him.  Capt. 
Finn  rescued  the  unfortunate  man  and  carried  him  to  his 
house.  The  extent  and  severity  of  this  flood  surpassed  any- 
thing that  had  ever  been  known  to  occur  in  that  river. 


CHAPTER  XII. 

Division  of  the  Church — A  Decline — Slavery  Agita- 
tion—  Bishop  Andrew  —  Louisiville  Convention  — 
Thomas  D.  Stroud — Jacob  Shook. 

The  year  1844  marks  an  epoch  in  the  history  of  Ameri 
can  Methodism.  From  its  organization  at  Philadelphia,  in 
1773,  when  the  first  Conference  of  Methodist  preachers  was 
held,  until  this  date,  no  great  division  of  the  Church  had  oc- 
curred. While  it  is  true  that  there  had  been  some  small 
separations  from  the  main  body  they  were  new  organiza- 
tions, of  separate  and  distinct  bodies,  and  not  divisions  of 
the  main  body.  This  was  the  last  year  that  Episcopal  Meth- 
odism remained  intact  as  one  ecclesiastical  body. 

If  we  except  the  civil  war  of  1861-5,  nothing  else  has 
ever  created  such  intensity  of  feeling  and  was  attended 
with  such  grave  consequences  to  Methodism,  to  the  cause  of 
religion  in  America  and  to  the  entire  country  as  the  divis- 
ion of  the  Methodist  Episcopal  Church  into  two  distinct 
bodies  with  separate   ecclesiastical  jurisdiction. 

It  was  impossible  for  such  a  large  body  of  Christians  so 
widely  diffused  over  the  whole  territory  of  the  United  States, 
and  occupying  so  commanding  an  influence  in  all  the  great 
centers  of  population,  to  divide  without  creating  a  profound 
impression  upon  all  classes  of  society.  Men  of  every  re- 
ligious creed,  and  those  of  no  special  faith,  were  profoundly 
moved  with  grave  apprehensions  for  the  safety  of  the  coun- 
try. It  was  felt  that  if  so  large  and  devoted  a  body  of 
Christians,  bound  together  by  such  ties — a  body  of  men  with 
such  a  glorious  history  of  common  suffering,  labors  and  tri- 
umphs, could  not  resist  the  agitations  of  the  slavery  ques- 
tion, that  other  organizations  and  the  country  itself  were  in 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1 29 

great  peril.  It  was  regarded  as  the  entering  wedge  to  sepa- 
rate other  bodies  and  the  nation  itself.  Subsequent  events 
only  showed  how  much  cause  there  was  for  these  grave  ap- 
prehensions. It  would  have  been  unnatural  and  impossible 
for  the  Church  in  Arkansas  to  have  escaped  the  general  ex- 
citement that  pervaded  the  entire  Church.  While  the  Ar- 
kansas Conference  did  not  suffer  so  greatly  as  the  border 
Conferences  from  the  slavery  agitation  and  consequent  di- 
vision of  the  Church,  the  minutes  show  that  it  temporarily 
arrested  the  growth  of  the  Church,  and  instead  of  the  in- 
crease that  had  so  regularly  marked  its  past  history  for  a 
number  of  years,  that  there  was  during  this  year  an  actual 
decline  in  the  number  of  Church  members.  As  far  back  as 
1825-8,  when  Jesse  Haile  was  the  Presiding  Elder  of  the 
Arkansas  District,  the  Church  in  Arkansas  suffered  very 
greatly  from  the  anti-slavery  agitation  caused  by  his  intem- 
perate speeches.  He  had  been  the  Presiding  Elder  of  the 
district  for  four  years,  aad  was  a  violent  abolitionist  of  the 
Garrison  type.  He  frequently  preached  against  slavery, 
both  publicly  and  privately,  and  as  there  were  some  within 
the  district  of  his  way  of  thinking,  he  had  some  following, 
and  as  a  result  there  was  much  controversy  and  bitterness 
of  feeling  among  the  membership.  There  were  a  number 
of  expulsions  and  withdrawals  from  our  Church. 

About  this  time  the  Cumberland  Presbyterians  began  to 
establish  themselves  in  the  country  about  Mount  Prairie^ 
and  quite  a  number  of  excellent  people  went  off  to  them,, 
and  were  entirely  lost  to  our  Church.  Happily  for  the 
Methodist  Church,  Haile  was  succeeded  by  Uriel  Haw,  a 
man  of  very  different  views  and  methods,  and  who  was  just 
exactly  adapted  to  the  condition  of  things  as  they  existed 
within  the  district.  Jesse  Haile  transferred  to  the  Illinois 
Conference  in  1829,  and  as  the  sentiment  of  the  people  in 
that  country  was  favorable  to  his  views,  he  was  successful  in 
his    ministry   until     his    death,    which    occurred     in      18 — .. 

9— M 


130  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Although  he  was  a  very  imprudent  man  in  his  methods  of 
advocating  his  views,  there  is  no  doubt  but  that  he  was  a  good 
man.  His  last  hours  were  peaceful  and  his  end  was  tri- 
umphant. 

The  history  of  the  division  of  the  Church  into  two  ecclesi- 
astical bodies  in  1844  is  well  known  to  every  Methodist  who 
has  read  the  history  of  the  Church  by  McTyiere,  or  any  of 
the  several  histories  of  the  division.  It  may  be  that  a  brief 
statement  of  the  causes  that  led  to  the  division  in  1844,  and 
the  facts  connected  with  it,  will  be  agreeable  to  those  of  our 
readers  who  do  not  have  access  to  these  valuable  works.  In 
1843  Bishop  James  O.  Andrew,  one  of  the  Bishops  of  the 
Methodist  Episcopal  Church,  became  connected  with  shivery 
by  his  marriage  to  a  lady  who  was  the  owner  of  slaves.  Ac- 
cording to  the  laws  of  Georgia,  the  State  in  which  he  lived, 
it  was  impossible  for  him  to  set  them  free.  He  had  no  legal 
claim  upon  these  slaves.  He  had  violated  no  law  of  the 
Church  in  marrying  a  lady  who  happened  to  be  the  owner  of 
slaves.  The  fact,  however,  that  he  had  become  in  this  way 
connected  with  slavery,  caused  the  most  intense  excitement 
throughout  the  North. 

When  the  General  Conference  of  1844  assembled  in  New 
York  the  delegates  from  the  Northern  Conferences  demanded 
that  Bishop  Andrew  should  cease  to  travel  as  a  Bishop.  It 
was  admitted  that  he  had  violated  no  moral  or  ecclesiastical 
law  of  the  Church.  The  whole  matter  was  placed  on  the 
ground  of  expediency.  It  was  contended  that  Bishop  An- 
drew's connection  with  slavery  would  render  him  very  un- 
acceptable to  the  great  body  of  the  Church  in  the  Northern 
Conferences.  With  the  Northern  Conferences  it  was  not  a 
question  of  law  and  moral  right,  but  of  expediency.  The 
Southern  delegates  felt  that  Church  membership  and  official 
relation  to  the  Church  was  too  sacred  a  right  to  be  made  to 
depend  upon  a  question  of  expediency.  What  the  majority 
would  regard  as  expedient   at  one  time,  might   not   be   re- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I3I 

garded  as  expedient  at  another  time.  The  delegates  from 
the  Southern  Conferences  protested  against  the  arbitrary 
measures  adopted  by  the  General  Conference. 

Many  of  the  delegates  from  the  Northern  Conferences 
believed  that  the  best  interests  of  the  Church  required  a 
division.  Accordingly  a  "plan  of  separation"  was  adopted 
by  a  very  large  majority  of  the  Conference.  In  accordance 
with  this  plan,  adopted  by  the  General  Conference  of  the 
united  Church,  the  Southern  delegates  called  a  convention 
to  meet  in  the  City  of  Louisville,  Ky.,  in  May,  1845. 

This  convention  with  perfect  unanimity  proceeded  to 
organize  the  Methodist  Episcopal  Church,  South,  as  an  in- 
dependent, separate  ecclesiastical  jurisdiction,  the  first  Gen- 
eral Conferance  of  which  met  in  the  City  of  Petersburg,  Va., 
in   May,   1845. 

The  delegates  to  the  General  Conference  of  1844,  from 
the  Arkansas  Conference  were  William  P.  Ratcliffe,  Andrew 
Hunter  and  J.  C.  Parker.  The  action  of  the  Southern  dele- 
gates in  the  organization  of  the  Methodist  Episcopal  Church, 
South,  was  warmly  and  unanimously  approved  by  the  mem- 
bership of  the  Arkansas  Conference,  who  resolved  to  stand  by 
their  brethren  of  the  other  Southern  Conferences  in  the  main- 
tenance of  what  they  regarded  as  their  vested  rights  as  mem- 
bers of  the  Church.  There  were  a  few  disaffected  members 
in  certain  parts  of  the  State  who  were  not  satisfied  with  the 
action  of  the  Conference,  and  who  made  the  attempt  to 
organize  societies  and  pastoral  charges  under  the  supervision 
of  the  Northern  Church.  The  only  thing,  however,  that  was 
effected  by  these  Churches,  was  to  maintain  a  sickly  exist- 
ence for  a  short  time,  to  the  annoyance  of  the  communities 
in  which  they  were  located,  and  then  to  pass  away  until  the 
close  of  the  war  between  the  States.  A  few  of  the  disaf- 
fected members  removed  to  the  Northern  States,  and  a  few 
others  went  to  other  communions,  but  the  great  body  of 


132  HISTORY    OF    METHODISM    IN    ARKANSAS. 

these   became    reconciled    and  united  with  the    Methodist 
Episcopal  Church,  South, 

The  Annual  Conference  for  the  year  1845  met  at  Camden, 
Ark.,  Bishop  Soule  presiding. 

The  following  preachers  were  received  on  trial  :  James 
W.  Loyd,  Jonathan  D.  Stockton,  Gabriel  E.  Hays,  Jacob 
W.  Shook,  John  D.  Alexander,  James  J.  Cowant,  H.  A. 
Sugg  and  Samuel  D.  Aikin. 

The  superannuated  preachers  were  Jacob  Whitesides  and 
John  Harris. 

One  death  was  reported:  "Thomas  D.  Stroud  was  re- 
ceived on  trial  in  the  Memphis  Conference  in  1840,  and  was 
transferred  to  the  Arkansas  Conference  the  following  year, 
and  appointed  to  the  Montgomery  Circuit.  In  1842  he 
traveled  the  Greene  Circuit;  in  1843,  the  White  River  Mis- 
sion ;  in  1843,  Blue  Bayou  Circuit.  He  was  present  at  the 
Conference  in  Little  Rock  in  1844,  and  was  taken  violently 
ill  during  the  session.  After  a  brief  illness  of  only  a  few 
days,  he  was  released  from  earthly  suffering  and  labor,  to 
enter  his  eternal  rest.  He  was  a  plain,  practical  and  useful 
preacher,  of  deep  solid  piety.  He  died  in  great  peace, 
calmly  trusting  in  Christ." 

The  minutes  for  the  year  1845  show  a  decrease  of  336  in 
the  number  of  Church  members.  This  decrease  was  no 
doubt  occasioned  by  the  excitement  attendant  upon  the  di- 
vision of  the  Church.  Men  who  were  ordinarily  indifferent 
to  the  affairs  of  the  Church,  felt  that  there  was  much  more 
involved  in  the  movement  than  the  simple  organization  of 
another  ecclesiastical  body.  It  was  regarded  as  one  of  a 
series  of  divisions  that  would  ultimately  terminate  in  the  di- 
vision of  the  country. 

Five  districts  were  formed  at  this  Conference — Little  Rock, 
Fayetteville,  Washington,  Pine  Bluff  and  Helena.  These 
were  divided  into  forty-two  pastoral  charges,  and  forty-four 
preachers  received  appointments  from  the  Conference. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1 33 

The  statistical  reports  show  that  the  total  membership 
was  7370  white  and  1724  colored  members. 

The  Church  had  survived  the  shock  occasioned  by  the 
division,  and  was  becoming  adjusted  to  the  change.  The 
preachers  being  released  from  a  cause  of  embarrassment,  be- 
gan to  prepare  for  greater  conquests  for  Christ  than  had 
ever  been  witnessed  in  the  State.  The  position  of  the  M. 
E.  Church,  South,  was  more  clearly  defined,  and  better  un- 
derstood than  it  had  ever  been  before.  It  had  the  perfect 
confidence  and  sympathy  of  all  the  Southern  people.  Every 
obstacle  arising  out  of  the  slavery  question  was  now  re- 
moved, and  nothing  remained  but  to  faithfully  cultivate  the 
field  before  them. 

Among  these  received  on  trial  at  this  Conference  were 
some  who  became  prominent  in  the  work  of  the  Church  in 
after  years.  Among  these  was  Jacob  Shook.  The  reader 
will  remember  the  names  of  the  Shooks  and  Alexanders, 
who  settled  at  an  early  day  in  Hempstead  County,  and  did 
so  much  toward  planting  Methodism  in  that  county.  Rev. 
Jacob  Shook  was  born  in  Madison  County,  Missouri,  in  1823, 
moved  with  his  parents  to  Hempstead  County  in  1830.  He 
was  converted  and  joined  the  Methodist  Church  in  1837, 
and  joined  the  Arkansas  Annual  Conference  in  1845.  His 
health  failing,  he  went  to  Florida  in  1882,  hoping  by  the 
change  to  regain  his  health,  but  grew  worse,  and  died  in  a 
few  weeks.  His  ministry  extended  through  a  period  of 
nearly  thirty-seven  years,  during  which  time  he  was  recog- 
nized by  all  who  knew  him  as  an  humble,  devoted  man  of 
God,  true  to  the  Church,  and  full  of  faith  and  the  Holy 
Ghost.  During  his  ministry  he  filled  a  number  of  important 
appointments,  to  the  great  satisfaction  of  the  people. 

James  W.  Loyd  traveled  for  three  years  in  the  Arkansas 
Conference,  and  then  transferred  to  the  Texas  Conference, 
where  he  continued  to  travel  until  1852,  when  he  located. 

John   G.   Alexander  and   Jonathan   Stockton    located    in 


134  HISTORY    OF    METHODISM    IN    ARKANSAS. 

1848.  S.  D.  Aikin  transferred  to  the  Indian  Mission  Con- 
ference in  1846.  H.  A.  Sugg  traveled  for  a  number  of  years 
and  located  in  1853. 

Thomas  D.  Stroud  died  during  the  last  week  in  Novem- 
ber, 1844,  in  the  City  of  Little  Rock.  Of  this  brother  but 
little  is  known.  From  the  minutes  we  learn  that  he  was  re- 
ceived on  trial  in  the  Memphis  Conference  in  1840.  In  1841 
he  was  transferred  to  the  Arkansas  Conference,  where  he 
traveled  until  the  time  of  his  death.  In  his  memoir,  pre- 
pared by  William  P.  Ratclifife  and  Andrew  Hunter,  it  is 
stated  that  he  was  a  plain,  practical  preacher,  and  that  his 
life  was  a  true  comment  upon  the  principles  he  proclaimed. 
His  end  was  peaceful. 

The  eleventh  session  of  the  Arkansas  Conference  met  at 
Van  Buren,  November  25,  1846.  Bishop  Payne  presided. 
The  following  preachers  were  admitted  on  trial :  John 
Stephenson,  Walter  Thornberry,  William  L.  Guthrey,  Wil- 
liam G.  Bell,  James  M.  Rogers.  By  transfer  from  the  Ala- 
bama Conference,  William  Moores  ;  from  the  Tennessee  Con- 
ference, James  Rice,  Charles  P.  Turrentine,  Robert  M. 
Kirby,  Joseph  Tinnan,  and  Abram  D.  Overall  ;  from  the 
Memphis  Conference,  Lewis  P.  Lively. 

John  Stephenson  traveled  for  a  few  years  and  located  in 
1850.  Walter  Thornberry  traveled  in  the  Arkansas  Con- 
ference until  1859,  when  he  was  transferred  to  the  Texas 
Conference.  James  Rice  transferred  to  the  Texas  Confer- 
ence in  1856.  Charles  Turrentine  located  in  1858.  R.  M. 
Kirby  transferred  to  the  Texas  Conference  in  1865.  Joseph 
Tinnan  located  in  1849.  Lewis  P.  Lively  transferred  to  the 
Texas  Conference  in  1865. 

The  twelfth  session  of  the  Arkansas  Conference  met 
at  Washington,  Hempstead  County,  November  17,  1847, 
Bishop  Capers  presiding. 

Jesse  M.  Boyd,  Russell  M.  Morgan,  Joseph  Rentfroe,  and 
Elijah  F.  McNabb  were  admitted  on  trial. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1 35 

Abraham  D.  Overall  and  William  G.  Bell,  young  men  of 
promise,  in  their  first  year  on  trial,  died  during  the  year  in 
great  peace. 

The  statistics  for  the  year  indicate  that  this  was  a  year  of 
prosperity.  The  numbers  reported  were  8134  whites  and 
1750  colored,  showing  a  net  gain  during  the  year  of  624 
whites  and  48  colored  members  ;  43  traveling  preachers  re- 
ceived appointments  from  the  Conference. 

Russell  Morgan  continued  in  the  traveling  connection  un- 
til 1859,  when  he  retired  to  the  local  ranks.  Joseph  Rent- 
froe  traveled  but  one  year  and  was  discontinued  at  his  own 
request.  In  an  old  Quarterly  Conference  journal  for  the 
Bartholomew  Circuit,  the  name  of  Joseph  Rentfroe  appears 
in  the  minutes  of  the  Fourth  Quarterly  Conference  for  1835 
as  an  exhorter.  At  the  fourth  Quarterly  Conference  for 
1836  his  name  appears  as  a  local  preacher,  which  relation 
he  sustained  until  1847,  when  he  'was  admitted  in  the  travel- 
ing connection  in  the  Arkansas  Conference.  As  we  have 
seen,  he  was  discontinued  at  the  end  of  the  first  year  and 
returned  to  the  ranks  of  the  local  ministry,  where  he  re- 
mained until  his  death,  v.hich  occurred  at  his  home  in 
Cleveland  County  in  18 — .  Joseph  Rentfroe  was  recog- 
nized as  a  useful  and  faithful  local  preacher,  and  was  greatly 
instrumental  in  that  early  day  in  laying  the  foundations  for 
the  future  development  of  the  Church.  His  two  sons, 
Thomas  and  Finis  Rentfroe,  are  now  living,  the  first  at 
Searcy,  in  White  County,  the  other  at  Pine  Bluff  They 
are  both  honored  and  respected  citizens  in  the  communities 
where  they  reside,  and  are  known  as  zealous,  consistent 
members  of  the  Methodist  Church. 

The  thirteenth  session  of  the  Arkansas  Conference  met 
at  Pine  Bluff,  November,  1848,  Bishop  Andrew,  President. 

Benoni  Harris,  W.  J.  Stafford,  James  B.  Thetford,  Walter 
T.  Thornberry,  James  M.  Jones,  Robert  G.  Britton,  Samuel 
Morris,  James  E.  Cobb,  David   H.   Caruthers,  Richard  Mar- 


136  HISTORY    OF    METHODISM    IN    ARKANSAS. 

tin,  James  S.  Kemp  and  H.  G.  Garden  were  received  on 
trial.  The  reader  will  notice  in  this  list  a  number  of  names 
that  in  after  years  became  prominent  in  the  Gonference,  and 
to  whom  we  will  again  have  occasion  to  refer.  This  was  a 
year  of  great  prosperity  to  the  Ghurch  and  was  character- 
ized by  a  large  increase  in  the  membership.  John  J.  Pitt- 
man  and  Young  Ewing  were  received  by  transfer  from  the 
Tennessee  Gonference. 

The  fourteenth  session  of  the  Antiual  Conference  was 
held  at  Batesville,  November  8,  1849.  There  being  no 
Bishop  present,  Andrew  Hunter  was  elected  to  preside  over 
the  Gonference. 

Silas  Spurrier,  D.  L.  G.  McKenzie,  Thomas  Hunt,  P. 
Basham,  B.  S.  Cardow,  J.  H.  Rice,  J.  M.  Rogers,  G.  G. 
Jones  and  G.  F.  Thompson  were  admitted  on  trial.  Of  this 
number  P.  Basham  was  transferred  to  the  Indian  Mission 
Conference  in  1856,  and  George  F.  Thompson  was  trans- 
ferred to  the  Mississippi  Gonference  in  1852.  C.  G.  Jones 
was  discontinued  after  traveling  one  year.  Of  the  others 
we  will  have  occasion  to  speak  again  in  the  progress  of  this 
work. 

The  Gonference  received  at  this  session  two  valuable  addi- 
tions by  transfer,  Jesse  McAllister  and  A.  R.  Winfield.  Jesse 
McAllister  did  faithful  and  efficient  work  as  a  teacher  for 
many  years,  while  the  name  of  A.  R.  Winfield  was  for  many 
years  a  household  word  in  hundreds  of  homes  ii  Arkansas. 
From  this  time  until  his  death  he  was  prominently  connected 
with  every  enterprise  of  the  Ghurch  in  the  State,  and  was 
doubtless  more  widely  known  than  any  man  in  the  State. 

In  the  appointments  for  this  year  we  have  :  Batesville 
District,  Andrew  Hunter;  Batesville  Station,  A.  R.  Win- 
field. During  this  year  an  intimacy  was  formed  between 
these  two  leaders  in  our  Methodism  that  continued  without 
interruption  until  death. 

The  statistics  show  a  very  healthy  improvement   in  the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1 3/ 

condition  of  the  Church  during  the  year.  The  districts  for 
this  year  were  Little  Rock,  Batesville,  Fayetteville,  Wash- 
ington, Pine  Bluff  and  Helena.  There  were  55  pastoral 
charges,  60  traveling  preachers,  and  10,485  white  members 
and  18 19  colored  members.  The  total  gain  was'887  mem- 
bers. 


CHAPTER   XIII. 

Wm.  Moores — R.  H.  Carter — G.  N.  Boyd — J.  J.  Crouch: 
— T.  Q.  C.  House — Marcus  Manly — John  Revill — 
John  S.  McCarver — J.  D.  Andrews — Wm.  B.  Mason — 
Juba  Eastabrook — D.  L.  G.  McKenzie — Jerome  B. 
Annis— Jordan  Banks — Geo.  A.  Dannelly— Thos.  Hunt 
— A.  L.  P.  Green — John  M.  Bradley — A.  B.  Winfield 
— H.  O.  Perry — Benton  Williams. 

The  Conference  for  1850  met  at  Fayetteville,  October  23, 
1850,  William  Moores,  President.  The  admissions  on  trial 
were  Rollin  H.  Carter,  Green  N.  Boyd,  J.  J.  Crouch,  T.  Q. 
C.  House,  Marcus  Manly,  John  Revill,  John  S.  McCarver, 
James  D.  Andrews. 

A  review  of  the  progress  of  the  Church  during  the  decade 
from  1840  to  1850  will  show  the  most  gratifying  results. 
In  1840  the  statistics  show  that  there  were  422S  white  mem- 
bers and  725  colored  members,  41  traveling  preachers  and 
81  local  preachers.  In  1850  there  were  11,299  white  mem- 
bers, 1769  colored  members,  ^"j  traveling  preachers  and  166 
local  preachers ;  showing  that  the  membership  of  the 
Church  had  been  nearly  trebled  during  the  decade.  In  the 
meantime  there  had  been  a  wonderful  growth  in  the  popula- 
tion of  the  State.  In  1840  the  population  of  the  State  was 
97,574.  In  1850  it  was  209,897.  Comparing  this  with  the 
growth  of  the  Church,  it  will  be  seen  that  the  Church  had 
grown  a  little  more  rapidly  than  the  State  ;  for  if  we  repre- 
sent the  growth  of  the  population  of  the  State  by  2.1,  the 
increase  in  the  membership  of  the  Church  will  be  2.6.  In 
1840  there  were  but  28  pastoral  charges  in  the  State;  in 
1850  there  were  62  pastoral  charges. 

In  1840  there  was  but  one  town  of  sufficient  size  to  sup- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I39> 

port  a  station ;  in  1850  there  were  five  towns  that  had  in- 
creased in  membership  so  as  to  be  raised  to  the 
position  of  stations.  In  the  matter  of  finance  the  im- 
provement was  much  greater  than  in  the  increase  in 
membership.  In  1840  the  total  amount  raised  for  mis- 
sions, Bible  cause,  Sunday-schools  and  the  worn-out 
preachers,  widows  and  orphans  of  deceased  preachers,  was 
only  $304.30.  In  1850  for  the  same  purpose  it  was  $1628. 
While  this  amount  was  far  below  what  it  ought  to  have 
been,  it  shows  that  there  was  some  improvement.  A  Church 
is  always  in  a  healthy  condition  that  is  making  some  pro- 
gress along  the  lines  of  true  church-work.  If  the  tendency 
is  upward,  there  is  hope  for  the  future,  and  while  the  pres- 
ent may  be  far  below  what  it  ought  to  be,  and  what  we  de- 
sire it  to  be,  if  it  is  moving  in  the  right  direction  it  inspires 
hope  for  the  future.  It  is  not  so  much  where  are  we  now, 
as  in  what  direction  are  we  moving.  We  may  not  be  mov- 
ing as  rapidly  as  we  ought,  but  if  we  are  moving  in  the  right 
direction  with  an  increasing  velocity,  the  momentum  that  we 
gather  will  carry  us  onward  to  the  highest  degree  of  success 
to  the  Church.  To  compare  our  present  position  with  what 
it  ought  to  be,  will  produce  humility  and  stimulate  to  re- 
newed effort  to  reach  the  demands  of  duty.  To  compare 
the  present  attainments  with  the  past  and  find  any  real  pro- 
gress, inspires  hope  and  courage.  The  Church  in  Arkan- 
sas in  1850  was  far  below  the  standard  of  privilege  and  duty, 
but  the  progress  of  the  past  decade  inspired  the  preachers 
and  people  with  hope  and  caused  them  to  devise  larger  plans 
of  usefulness  for  the  future. 

The  Church  had  passed  through  the  trying  ordeal  of 
1844,  and  had  survived  the  shock  and  become  more  thor- 
oughly adjusted  to  its  work  than  ever  before.  We  have  seen 
that  for  the  years  1844  and  1845,  that  there  was  a  decrease 
in  the  number  of  Church  members  in  Arkansas.  In  1844 
the  decrease  was  965  whites,  and  1845  the  decrease  was  336 


I40  HISTORY    OF    METHODISM    IN    ARKANSAS. 

whites.  This  decrease  was  not  caused  by  any  withdrawal 
of  membership  from  the  Church,  or  by  any  lack  of  sympa- 
thy with  the  action  of  the  Southern  delegates  in  the  organi- 
zation of  the  M.  E.  Church,  South,  but  was  the  result  of  the 
intense  feeling  that  existed,  which  for  the  time  absorbed  the 
attention  of  the  Church,  preventing  direct  aggressive  work. 

In  1846  there  was  a  slight  increase  in  numbers,  and  in 
1847  there  was  a  larger  increase,  and  in  1848  a  much  larger 
increase.  An  examination  of  statistics  will  give  an  idea  of 
the  effect  of  the  agitation  upon  the  Church.  In  1842  the 
increase  was  1591.  In  1843  it  was  2113.  In  1844  a  decrease 
of  965.  In  1845  a  decrease  of  336.  In  1846  an  increase  of 
15,  In  1847  an  increase  of  624.  In  1848  an  increase  of 
1 147.  Periods  of  great  excitement  are  not  favorable  to  suc- 
cessful Church  work. 

The  sixteenth  session  of  the  Conference  met  at  Camden, 
October  5,  185 1,  Bishop  Capers  presiding. 

There  was  an  unusually  large  class  of  admissions  into  the 
Conference  at  this  session.  Hugh  A.  Barnett,  John  D.  Cole- 
man, Richard  W.  Hammett,  Thomas  B.  Hillburn,  James  P. 
Hulse,  William  A.  Maples,  John  Mosely,  Robert  H.  Neely, 
John  Rhyne,  Elijah  Smoot,  David  M.  Webster. 

Hugh  A.  Barnett  was  a  faithful,  good  preacher,  and  did 
effective  work  as  an  itinerant  until  i860,  when  he  located. 
Coleman  and  Webster  traveled  two  }'ears  and  discontinued. 
Maples  and  Smoot  traveled  one  year  and  discontinued. 

John  Rhyne  has  long  been  a  faithful  preacher,  and  we 
will  have  occasion  to  refer  to  his  name  again. 

During  the  year  the  Conference  lost  by  death  two  faith- 
ful and  effective  preachers — William  B.  Mason  and  Juba 
Eastabrook. 

William  B.  Mason  was  born  in  Roberson  County,  North 
Carolina  rch  24,  1808;  was   converted   in    1833,  and  ^^~ 

mitted  on  i.aal  in  the  Tennessee  Conference  in  1837,  and 
transferred  to  the  Arkansas  Conference  in  1839,  and  traveled 


HISTOKY    OF    METHODISM    IN    ARKANSAS.  I4I 

in  the  order  named — Helena,  Warren,  Marion,  Mount  Ver- 
non and  Harrison  Circuits  and  the  Red  River  African  Mis- 
sion. He  was  regarded  as  a  man  of  great  purity,  fidelity 
and  zeal.  He  was  a  faithful  and  successful  preacher  of  the 
gospel.  A  few  hours  before  his  death,  he  said  to  his  wife  : 
"I  go  home  tonight.  It  was  the  night  of  December  13, 
1850. 

Juba  Eastabrook  was  born  in  Vermont,  and  moved  to 
Ohio,  where  he  was  converted  and  began  his  ministry.  He 
was  transferred  to  the  Arkansas  Conference  in  1838.  His 
first  circuit  was  Litchfield ;  then  Batesville  for  two  years  ; 
Clarksville,  Washington  and  Union  Circuits,  in  the  order 
named ;  then  Pine  Bluff  District  for  four  years ;  El  Dorado 
Circuit,  Van  Buren  and  Fort  Smith.  While  he  was  stationed 
at  Fort  Smith  the  town  was  visited  with  that  fearful  plague 
the  cholera.  As  a  faithful  pastor  he  exerted  himself  to  the 
utmost  of  his  strength  in  visiting  the  sick  and  administering 
comfort  to  the  dying,  until  his  strength  gave  way  before  the 
inroads  of  the  disease  that  was  hurrying  so  many  to  the 
grave.  His  death  occurred  July  21,  185 1.  Among  his  last 
utterances  he  said  he  was  going  home.  He  was  an  excel- 
lent pastor  and  good  preacher,  and  greatly  beloved  by  all 
who  knew  him. 

The  seventeenth  session  of  the  Conference  met  at  Clarks- 
ville, in  Johnson  County,  November  10,  1852.  Bishop  Paine 
presiding. 

This  was  a  session  of  more  than  usual  interest  on  account 
of  the  large  number  of  preachers  who  were  received  on  trial 
and  by  transfer,  who  afterwards  became  prominent  in  the 
Church  as  preachers  and  pastors. 

Duncan  L.  G.  McKenzie,  Jesse  W.  Owen,  Jordan  Banks, 
Jacob  W.  Moore,  Jerome  B.  Annis,  Burton  Williams,  George 
A.  Dannelly,  Thomas  Hunt,  A.  L.  P.  Green  and  John  M. 
Bradley,  were  admitted  on  trial. 

Joseph  Turrentine,  by  transfer  from  the  Tennessee  Con- 


142  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ference,and  Alexander  B.  Winfield,  W,  H.  Gillespie,  Sanford 
W.  Jones,  H.  O.  Perry,  W.  H.  Wood,  R.  R.  Roberts  and  F. 
W.  Thacker,  from  the  Memphis  Conference. 

Of  this  number  Burton  Williams,  George  A.  Dannelly, 
Joseph  Turrentine,  A.  B.  Winfield  and  A.  L.  P.  Green  are 
still   living   and  in   connection  with  the   itinerant   ministry. 

Of  the  others,  the  greater  part,  after  a  number  of  years  of 
great  usefulness,  have  gone  to  their  reward.  Some  located 
after  a  few  years,  and  as  far  as  we  know  were  faithful  in  that 
relation  to  the  Church. 

Of  those  who  are  still  living  and  in  connection  with  the 
Conference,  Burton  Williams  is  a  member  of  the  Arkansas 
Conference,  and  enjoys  the  confidence  of  his  brethren  as  a 
devoted,  faithful  preacher.  George  A.  Dannelly  is  an  hon- 
ored member  of  the  White  River  Conference,  and  enjoys 
the  love  and  confidence  of  his  brethren  in  a  very  remakable 
degree,  and  is  perhaps  the  most  widely  known  and  univer- 
sally respected  of  any  preacher  in  the  State.  His  great 
ability  as  a  Masonic  lecturer  has  brought  him  in  contact  with 
the  people  in  every  part  of  the  State.  A.  B.  Winfield  is  a 
member  of  the  Little  Rock  Conference,  and  has  for  many 
years  filled  with  great  acceptability  circuits,  stations  and 
districts  to  which  he  has  been  appointed.  A.  L  P.  Green  is 
a  member  of  one  of  the  Texas  Conferences,  and  has  been 
faithful  through  all  these  years  of  service.  Joseph  Turren- 
tine is  a  superannuated  member  of  the  Little  Rock  Confer- 
ence, and  in  old  age  enjoys  the  love  and  confidence  of  his 
brethren. 

Of  the  others  who  entered  the  Conference  at  the  same 
time,  proper  mention  will  be  made  as  we  proceed  with  the 
history  of  their  labors  in  the  Church. 

We  can  form  some  better  idea  of  the  growth  of  the  Church 
by  remembering  that  in  1845  there  were  only  five  Presiding 
Elders'  districts  in  the  State,  and  in  1852  there  were  eight 
districts.     In    1845   there  were   forty-one  pastoral    charges, 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I43 

while  in  1852  there  were  sixty-seven  pastoral  charges.     The 
total  membership  in    1845  was  7370,  while  in    1852   it   was 

13,093- 

The  names  of  the  districts  and  pastoral  charges  indicate 
that  the  work  was  beginning  to  assume  a  more  definite  form 
than  at  any  previous  time  in  its  history. 


CHAPTER  XIV. 

Tulip  Ridge — Bishop  Andrew — Jesse  Griffin — Casting 
Out  Devils — James  E.  Caldwell — W.  J.  Scott — C.  M. 
McGuiRE — Whipping  the  Blacksmith — Bishop  Early 
— Bishop  Kavanaugh — Division  of  the  Conference — 
Bishop  Pierce  —  Winbourne — Gaddie — Eppes — Crou- 
zoN — Travis — Owen — James  E.  Cobb. 

The  Arkansas  Conference  for  the  year  1853  met  at  TuHp, 
in  Dallas  County,  Bishop  Andrew  presiding. 

The  Town  of  Tulip  was  at  that  time  the  center  of  one  of 
the  most  pleasant  and  prosperous  communities  in  the  State, 
and  was  noted  throughout  the  State  for  its  intelligence,  re- 
finement and  religious  culture.  It  was  for  many  years  the 
home  of  a  large  number  of  prominent  Methodist  families — 
the  Somervilles,  Smiths,  Taylors,  Butlers,  and  a  number  of 
others  of-  equal  prominence  (old  Methodist  families  that 
have  contributed  so  largely  to  the  growth  and  prosperity  of 
the  State),  lived  at  the  place  known  as  Tulip  Ridge. 

They  were  a  fine  type  of  Methodists  ;  the  greater  part  of 
them  had,  at  an  earlier  day,  moved  from  Tennessee,  where 
they  Jiad  enjoyed  the  ministry  of  such  men  as  Harris,  Bos- 
well,  McFarland,  McFerrin,  Blackwell,  Brooks,  Sullivan, 
McMahon  and  others  of  equal  note.  Trained  under  the 
leadership  of  such  men  they  were  prepared  to  perpetuate  a 
vigorous  type  of  Methodism  in  that  part  of  the  State.  It 
was  for  many  years  the  home  of  Dr.  Andrew  Hunter,  Rev. 
James  Caldwell,  Rev.  Jesse  McAlister,  Dr.  Richard  Colburn 
and  others,  all  of  whom  contributed  largely  to  the  success  of 
Methodism  in  the  State.  The  Princeton  Circuit,  within  the 
bounds  of  which  Tulip  was  situated   was  one  of  the   most 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I45 

prosperous  charges  in  the  Coaterence.  The  reported  mem- 
bership for  this  year  was  646  whites  and  146  colored. 

A  few  years  before  this  there  had  been  a  most  wonderful 
revival  of  religion  on  the  circuit,  under  the  leadership  of 
Rev.  A.  R.  Winfield,  resulting  in  the  conversion  of  several 
hundred  souls.  At  the  close  of  the  year  in  which  he  trav- 
eled there  was  a  reported  net  gain  of  521  members.  Some 
of  the  old  people  of  the  present  day,  who  were  living  at  that 
time,  speak  with  glowing  enthusiasm  of  the  wonderful  re- 
vival under  the  ministry  of  the  gifted  and  popular  young 
preacher. 

At  this  session  of  the  Conference  there  was  an  unusually 
large  class  of  admissions  into  the  Conference.  The  minutes 
read  Richard  H.  Dodson,  John  H.  Mathis,  James  Mackay, 
William  H.  Gillam,  Jesse  Griffin,  B.  C.  Weir,  William  J. 
Scott,  James  E,  Caldwell,  John  F,  Carr,  Richard  F.  Withers, 
Harlston  R.  Withers,  H.  N.  Hawkins,  David  N.  Bowles, 
James  D.  Adney  and  H.  J.  Newell.  Of  this  number  the 
larger  part  have  either  died,  located  or  transferred  to  other 
Conferences.  John  S.  Mathis  transferred  to  the  East  Texas 
Conference  in  1856;  James  Mackay  transferred  in  1875  ^ 
Jesse  Griffin  located  in  1859. 

CASTING    OUT    DEVILS. 

Jesse  Grifffn  was  regarded  by  those  who  knew  him  in  his 
early  days  as  a  man  of  great  courage  and  decision,  and  as  a 
very  acceptable  preacher  among  the  people.  A  number  of 
rather  amusing  anecdotes  have  been  told  of  his  ministry 
among  the  people  of  that  day.  He  is  described  as  having 
been  a  very  large,  compactly  built  man,  and  of  great  phys- 
ical strength.  Although  he  was  known  to  be  a  very  gentle 
and  sweet-spirited  man,  yet  when  he  was  thoroughly 
aroused  he  was  a  terror  to  evil-doers.  It  is  said  of  him  that 
upon  one  occasion  he  was  holding  a  meeting  in  a  very  rude 
and  wicked  neighborhood,  where  the  roughs  thought  it  looked 

10— M 


146  HISTORY    OF    METHODISM    IN    ARKANSAS. 

bold  and  manly  to  disturb  religious  worship.  A  rough  spec- 
imen of  humanity,  who  was  partly  intoxicated,  staggered  up 
to  the  preacher  and  said  he  had  heard  that  this  was  the  place 
where  they  worked  miracles.  The  preacher  replied,  "  No, 
we. cannot  work  miracles,  but  we  sometimes  cast  out  devils," 
and  suiting  the  action  to  the  word,  seized  the  man  and  threw 
him  out  of  the  house. 

These  old  preachers  regarded  it  as  a  religious  duty  to  de- 
fend themselves  and  their  congregations  from  the  assaults  of 
wicked,  irresponsible  men. 

Of  the  large  number  of  preachers  received  at  that  Con- 
ference we  have  seen  that  the  greater  part  have  passed  from 
the  itinerant  ranks. 

James  E.  Caldwell  is  an  honored  member  of  the  Little 
Rock  Conference,  and  has  by  reason  of  affliction  been  on 
the  superannuated  list  for  several  years.  He  is  greatly  be- 
loved by  his  brethren. 

John  F.  Carr  is  on  the  effective  Ifst,  and  doing  faithful 
service  in  the  Little  Rock  Conference. 

Harlston  R.  Withers  is  justly  regarded  as  one  of  the 
ablest  preachers  in  the  State.  For  a  number  of  years  he 
was  local,  and  engaged  in  the  practice  of  law,  and  won  con- 
siderable distinction  as  a  lawyer.  A  few  years  ago,  how- 
ever, he  returned  to  the  itinerancy,  and  although  very  feeble 
in  health,  has  done  most  valuable  service  for  the  Master. 

William  J.  Scott  has  been  on  the  supernumerary  list  for 
many  years — a  pure,  good  man.  Two  of  his  sons  are  in  the 
itinerant  ministry,  and  doing  faithful  service  for  the  Church. 

The  name  of  Cornelius  McGuire  appears  for  the  first  time 
in  the  minutes  of  the  Tennessee  Conference  fof  1835,  when 
he  was  admitted  on  trial,  in  a  class  of  twenty-three.  He 
traveled  in  that  Conference  for  eighteen  years,  and  then 
transferred  to  the  Arkansas  Conference  in  1853.  -^^  amus- 
ing incident  is  related  of  him,  which  illustrates  the  character 
of  work  that  had  to  be  done  at  that  early  day  by  many  of 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I47 

our  preachers,  and  the  courageous  type  of  preachers  re- 
quired for  that  work.  The  incident  I  am  about  to  relate  has 
been  published  several  times  and  located  in  several  different 
places.  It  has  also  been  attributed  to  two  or  three  other 
preachers.  Whether  it  occurred  in  Tennessee  or  Arkansas 
the  writer  is  not  mformed.  The  version  that  I  have  was 
received  from  a  most  excellent  brother,  who  had  the  inci- 
dent from  McGuire  himself.  On  one  of  the  circuits  traveled 
by  him  there  lived  a  blacksmith  who  professed  to  be  an  infi- 
del, and  being  a  man  of  great  physical  strength  and  courage 
had  threatened  to  whip  every  Methodist  preacher  that  came 
that  way.  He  had  become  such  a  terror  to  the  preachers  of 
that  country  that  but  few  of  them  were  willing  to  pass  along 
the  road  upon  which  he  lived.  McGuire  was  appointed  to 
the  circuit  within  the  bounds  of  which  the  blacksmith  lived. 
He  had  heard  of  the  threats  of  the  blacksmith,  and  had 
learned  about  the  place  where  he  lived.  Coming  into  the 
neighborhood  he  had  to  pass  the  blacksmith  shop,  and  as  he 
approached  the  place  he  was  singing  some  old  Methodist 
hymn,  and  the  smith,  supposing  from  his  appearance  that  he 
must  be  the  preacher,  ran  out  and  stopped  him  in  the  road, 
and  told  him  that  no  preacher  was  ever  permitted  to  pass 
that  shop  without  receiving  a  whipping  from  him.  McGuire 
remonstrated  with  the  man,  but  it  was  all  to  no  purpose. 
McGuire  told  him  that  as  a  man  of  peace  he  did  not  want 
to  have  any  difficulty,  but  the  smith  was  unyielding  in  his 
purpose  to  whip  the  preacher. 

Finally  McGuire  dismounted,  and  the  smith  rushed  upon 
him  confident  of  an  easy  victory;  but  to  his  utter  surprise 
McGuire  knocked  him  down  at  a  single  blow,  and  jumping 
upon  him  began  to  pound  him  severely.  The  smith  begged 
for  quarter,  but  McGuire  told  him  he  would  not  let  him  up 
until  he  promised  to  go  with  him  to  his  appointment  for 
preaching.  The  smith  refused  to  promise,  and  McGuire 
•continued  to  beat  him  until  he  agreed  to  go.     Then  McGuire 


148  HISTORY    OF    METHODISM    IN    ARKANSAS. 

demanded  of  him  that  he  would  agree  to  seek  religion  ;  he 
refused  at  first  to  make  the  promise,  but  McGuire  continued 
his  blows  until  he  agreed  that  he  would  try  to  seek  religion. 
The  man  made  good  his  promise,  and  in  a  few  weeks  was 
happily  converted  and  united  with  the  Church.  In  after 
years,  in  his  talks  in  class-meetings  and  love-feasts,  he  would 
frequently  say  that  he  had  religion  whipped  into  him.  He 
remained  a  consistent  Christian  until  death. 

C.  M.  McGuire  was  transferred  to  the  Northwest  Texas 
Conference  in   1870. 

The  General  Conference  for  1854,  which  met  at  Columbus, 
Ga.,  elected  three  additional  Bishops,  George  Foster  Pierce, 
of  Georgia;  John  Early,  of  Virginia;  and  Hubbard  Hinde 
Kavanaugh,  of  Kentucky. 

George  Foster  Pierce  was  universally  regarded  as  one  of 
the  brightest  lights  in  the  American  pulpit.  He  was  born 
in  Green  County,  Georgia,  February  3,  1811  ;  licensed  to 
preach  in  1830,  and  admitted  on  trial  in  the  Georgia  Con- 
ference. From  that  day  until  his  death  no  man  was  ever 
more  thoroughly  identified  with  the  history  of  the  Metho- 
dist Episcopal  Church,  South, 

John  Early  was  born  in  Bedford  County,  Virginia,  Janu- 
ary I,  1786,  and  died  in  the  City  of  Lynchburg,  Virginia, 
November  5,  1873.  His  parents  were  Baptists,  but  he  united 
with  the  Methodist  Church,  He  was  licensed  to  preach  in 
1806.  He  was  a  preacher  of  great  power,  and  was  noted  as 
a  man  of  great  executive  ability.  As  an  illustration  of  his 
great  power  as  a  revival  preacher,  it  is  said  of  him  :  "  On 
the  Greenville  Circuit  he  received  500  members  into  the 
Church,  and  at  the  ever  memorable  camp-meeting  held 
at  Prospect,  in  Prince  Edward  County,  Virginia,  it  is  said 
1000  persons  were  converted,"  Such  were  the  type  of 
men  who  were  elected  at  the  same  time  with  Bishop  Kava- 
naugh. 

In  the  plan  of  Episcopal  visitation  the  Ouachita  Confer- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I49 

ence  fell  to  Bishop  Kavanaugh  and  at  this  first  visit  he 
greatly  endeared  himself  to  the  preachers  and  people  of  the 
State,  with  whom  he  was  always  a  great  favorite. 

Many  interesting  incidents  have  been  told  of  Bishop  Kav 
anaugh's  power  as  an  orator.  Dr.  Redford  relates  that 
upon  one  occasion  the  Rev.  Mr.  Dibrell,  of  Virginia,  was 
sitting  by  him  when  the  Bishop  was  preaching  one  of  his 
grand  sermons,  and  ever  and  anon,  as  the  preacher  ascended 
higher  and  higher  he  would  touch  him  and  ask,  "  Can  he  do 
that  again  ?  " 

The  General  Conference  of  the  Methodist  Episcopal 
Church,  South,  which  met  at  Columbus,  Ga,,  in  1854,  di- 
vided the  Arkansas  Conference  into  two  Annual  Conferences, 
by  a  line  running  east  and  west  across  the  State.  The 
Northern  Conference  retained  the  name  of  the  old  Confer- 
ence and  was  called  the  Arkansas  Conference,  while  the 
Southern  Conference  was  called  the  Ouachita  Conference. 

These  Conferences  were  divided  by  a  line  commencing  at 
the  mouth  of  White  River,  and  running  thence  up  said  river 
to  the  mouth  of  Des  Arc  Bayou,  thence  up  said  bayou 
to  the  mouth  of  Cypress  Bayou,  thence  up  said  bayou 
to  its  head,  thence  down  the  Palarm  Creek  to  the  Ar- 
kansas River,  thence  up  said  river  to  the  mouth  of 
the  Petit  Jean,  thence  along  the  line  between  Yell  and 
Perry  Counties  to  the  southwest  corner  of  Perry,  thence  in 
a  direct  line  to  the  southwest  corner  of  Yell  County,  and 
thence  due  west  to  the  western  line  of  the  State.  During  the 
year  there  was  a  very  small  increase  in  the  membership  of  the 
Arkansas  Conference  and  a  large  increase  in  the  Ouachita 
Conference.  Taking  the  entire  State  there  was  a  very 
healthy  growth  of  the  Church,  and  it  inspired  the  preachers 
with  renewed  zeal  to  cultivate  the  fields  assigned  them  by 
their  Conferences. 

Doubtless  the  student  of  Arkansas  Methodism  would  like 
to  see  something  of  the  division  of  the  Conferences  at   that 


150  HISTORY    OF    METHODISM    IN    ARKANSAS. 

early  day.  In  the  Arkansas  Conference  the  districts  were  : 
Helena  District,  Stephen  Carlisle,  Presiding  Elder  ;  Jack- 
sonport  District,  John  M.  Steel,  Presiding  Elder;  Batesville 
District,  John  Cowle,  Presiding  Elder;  Clarksville  District 
Thomas  Stanford,  Presiding  Elder ;  Fayetteville  District^ 
Lewis  P.  Lively,  Presiding  Elders. 

In  the  Ouachita  Conference  the  districts  were :  Little 
Rock  District,  A.  R.  Winfield,  Presiding  Elder;  Washington 
District,  T.  E.  Garrett,  Presiding  Elder;  Camden  District, 
William  P.  Ratcliffe,  Presiding  Elder  ;  Pine  Bluff  District, 
William  Moores,  Presiding  Elder  ;  Monticello  District,  Wil- 
liam Morgan,  Presiding  Elder. 

The  Conference  met  in  the  City  of  Helena  in  1854,  Bishop 
Paine,  President.  The  preceding  year  had  been  one  of 
great  prosperity.  The  admissions  on  trial  at  this  Confer- 
ence were  John  B.  Brown,  Alfred  M.  Chadwick,  Edward  T. 
Jones,  Wilson  N.  Pankey,  Absalom  H.  Kennedy,  and  Hiram 
G.  Garden.  By  transfer,  Calvin  H.  Brooks,  Isaac  L.  Hicks, 
and  John  C.  Reed,  from  the  Memphis  Conference. 

The  Ouachita  Conference  for  this  year  met  at  Washing- 
ton, Arkansas,  Bishop  Kavanaugh,  presiding.  William 
Winbourn,  Enoch  L.  Gaddie,  Littleton  Johnson,  David  W. 
Eppes,  and  Elijah  Crowson  were  admitted  on  trial. 

The  success  that  attended  the  Church  during  this  year 
fully  demonstrated  the  wisdom  of  the  General  Conference, 
in  dividing  the  State  into  two  Conferences,  and  clearly  dem- 
onstrated the  fact  that  the  time  had  fully  come  when  the 
work  could  be  better  accomplished  by  two  than  by  one 
Annual  Conference. 

The  Arkansas  Conference  for  1855  met  at  Fort  Smith, 
and  the  Ouachita  Conference  met  at  El  Dorado.  Bishop 
Pierce  presided  at  both  of  these  Conferences 

There  was  great  anxiety  upon  the  part  of  the  preachers 
and  people  of  Arkansas  to  hear  this  peerless  pulpit  orator, 
who  was  at  this  time  in  the  zenith  of  his  power  as  a  preacher. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  151 

To  speak  of  Bishop  Pierce  as  an  orator,  does  not  convey  a 
full  idea  of  him  as  a  preacher.  He  was  more  than  an  orator 
— he  was  a  wise  teacher,  he  was  a  preacher  of  the  gospel. 
He  was  one  of  the  tew  men  that  combined  in  himself  so 
many  of  the  elements  of  a  great  preacher.  He  possessed  a 
form  of  almost  perfect  symmetry,  his  every  movement  was 
graceful,  and  his  voice  was  full,  strong  and  musical.  His 
every  movement  charmed  the  eye.  and  his  voice  delighted 
the  ear,  placing  the  hearer  in  perfect  harmony  with  the 
speaker.  His  language  was  plain  and  simple  in  style,  his 
most  profound  thoughts  were  clothed  in  language  easily 
understood  by  the-  plainest  hearers.  It  was  not  only  as  a 
preacher  that  Bishop  Pierce  excelled;  as  a  presiding  officer, 
his  accurate  knowledge  of  Methodist  polity  and  usages,  and 
his  insight  into  human  character,  peculiarly  qualified  him  for 
the  presidency  of  an  Annual  Conference. 

There  was  a  large  increase  in  both  the  Conferences  during 
the  year.  The  net  increase  of  members  in  the  Arkansas 
Conference  was  1223,  and  in  the  Ouachita  Conference  it  was 
904.  There  was  one  death  in  the  Arkansas  Conference 
during  the  year,  the  Rev.  Travis  Owen,  who  was  born  in  New- 
berg,  South  Carolina,  in  1790,  professed  religion  and  joined 
the  Church  in  early  life.  He  was  admitted  on  trial  in  the 
South  Carolina  Conference  in  1814.  In  1828  he  removed 
to  Tennessee,  and  in  1843  he  moved  to  Arkansas.  In  1848, 
his  health  failing,  he  was  granted  a  superannuated  relation, 
which  he  sustained  until  his  death,  in  1855.  He  was  known 
and  recognized  as  a  good  man  by  all  who  knew  him. 

The  Arkansas  Conference  for   1856  met  at  Batesville,  and 
the  Ouachita  Conference  met  at  Princeton.     These  Confer 
ences  were  again    embraced   in   the   Episcopal    District    of 
Bishop  Pierce,  who  presided  at  both  of  these  sessions. 

While  there  was  not  a  very  large  increase  in  the  member- 
ship during  this  year,  the  reports  indicated  that  there  had 
been  an  encouraging  improvement  in  every  part  of  Church 


152  HISTORY    OF    METHODISM    IN    ARKANSAS. 

work.     There  was  a  steady,  solid  growth  in  all  the  principal 
charges  in  the  Conferences. 

The  itinerant  force  was  strengthened  by  the  addition  of  a 
number  of  valuable  men,  both  by  admission  on  trial  and  by 
transfer.  It  was  one  of  those  periods  in  the  history  of  the 
Church  when  it  appears  to  be  gathering  strength,  and  pre- 
paring for  new  conquests  and  greater  triumphs  The  centers 
of  religious  influence  were  becoming  strong  enough  to  do 
aggressive  work,  and  the  leaders  of  the  Conference  were 
obtaining  a  larger  influence  over  the  people  of  the  State,  and 
a  stronger  hold  upon  their  affections. 

The  additions  to  the  Arkansas  Conference  were,  William 
R.  Foster,  Marion  D.  Steel,  James  M.  Rogers,  John  M.  Dea- 
son,  James  L.  Denton,  John  P.  Maxwell,  Wiley  C.  Pershall, 
James  C.  Beckham  and  John  A.  Roach,  by  admission  on  trial. 

The  following  were  received  on  trial  into  the  Ouachita  Con- 
ference :  John  W.  Mann,  Franklin  F.  Bond,  Benjamin  Kel- 
logg, Anderson  Putman,  Archelaus  Turrentine,  James  M. 
Goodwin,  Thomas  B.  Attebury,  Malcolm  Turner,  Robert  L. 
Jones,  Elijah  Smoot.     By  transfer,  W.  J.  McFarland. 

As  an  indication  of  the  strength  of  the  Church  in  the 
towns  of  the  State  at  this  time,  the  following  list  of  stations 
is  given  :  Little  Rock,  Pine  Bluff,  Camden,  Washington, 
Helena,  Batesville  and  Jacksonport. 

The  numerical  strength  of  these  stations  was  very  small 
compared  to  the  majority  of  our  present  stations.  The 
membership  of  Little  Rock  was  only  109  whites  ;  Pine  Bluff, 
130;  Camden,  115;  Washington,  88  ;  Helena,  60;  Jackson- 
port, 21  ;  Batesville,  30. 

As  we  progress  in  our  history  of  the  Church  we  meet  with 
names  that  are  familiar  to  the  present  generation  of  Metho- 
dists  Some  of  the  preachers  of  that  day  are  yet  in  the  active 
service  of  the  Church,  either  as  traveling  preachers  or  in  the 
local  ranks;  while  the  names  of  others  who  have  passed  away 
are  still  fresh  in  the  memory  of  the  membership  of  the  Church. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  153 

The  following  were  received  on  trial  in  the  Arkansas  Con- 
ference :  Josiah  A.  Williams,  Peter  A.  Moses,  Jesse  Glas- 
cow,  William  Carter,  William  T.  Noe,  Samuel  E.  Thornton, 
Cornelius  Sykes.     By  transfer,  John  W.  Pearson. 

The  Ouachita  Conference  was  strengthened  by  the  admis- 
sion on  trial  of  George  H.  Warring,  John  Dixon,  Augustus 
•Chamberlain,  George  W.  Livingston,  Horace  E.  Bickers,  Cal- 
vin M.  Gentry,  Thomas  A.  Graham.  By  transfer,  Columbus 
Steele,  Josiah  R.  Greer,  T.  M.  Rhodes  and  James  E   Cobb. 

Of  these,  Josiah  Williams  did  faithful  service  in  the  Con- 
ference until  1870,  when  he  retired  to  the  local  ranks. 
George  H.  Warring  continued  in  the  itinerant  ranks  until 
1873,  when  he  located.  Peter  A.  Moses  was  a  faithful, 
earnest  preacher  in  every  position  he  occupied,  whether  as 
pastor  of  a  church,  chaplain  in  the  army,  or  principal  of  a 
church  school.  He  was  for  a  number  of  years  identified 
with  the  educational  interests  of  the  Church  in  Arkansas  ; 
first,  as  the  President  of  Wallace  Institute,  and  afterwards 
as  the  President  of  Quitman  College. 

James  E.  Cobb  came  to  Arkansas  as  a  transfer  from  the 
St.  Louis  Conference,  and  was  for  many  years  intimately 
connected  with  the  publishing  interests  of  the  Church,  as  the 
editor  of  the  Memphis  Chtistian  Advocate,  and  afterwards 
of  the  Arkansas  Christian  Advocate,  published  in  Little 
Rock.  In  1870  he  was  transferred  to  the  Louisiana  Confer- 
ence to  take  charge  of  the  Homer  College,  where  he  re- 
mained as  President  of  the  College  until  1873,  when  he  was 
appointed  to  the  Opelousas  District.  He  continued  to  travel 
until  his  death.  James  E.  Cobb  was  recognized  as  a  man 
of  ripe  scholarship,  a  writer  of  marked  ability,  and  a  most 
excellent  preacher  of  the  gospel,  and  of  singular  purity  of 
character.  During  hi.T  entire  connection  with  the  Con- 
ference in  Arkansas  he  was  recognized  as  one  of  the  leaders 
in  every  movement  for  the  advancement  of  the  best  interests 
of  the  Church. 


CHAPTER  XV. 

Bishop  Kavanaugh — A  Great  Sermon — Dr.  Henderson 
— H.  Perry — J.  W.  Owen — J.  A.  Stanley — Simeon  Wal- 
ker— R.  C.  Atchley — W.  C.  Haislip — James  E.  Cobb — 
Ouachita  Conference — Arkansas  Conference  Trans- 
fers— M.  C.  Morris — H.  M.  Granade — Joseph  An- 
drews— Stephen  Carlisle — Benjamin  Kellogg — Jacob 
Whitesides. 

The  Arkansas  Conferences  for  1857  were  placed  in  the 
Episcopal  District  of  Bishop  Kavanaugh,  and  as  this  was 
his  first  Episcopal  visit  to  Arkansas,  there  was  considerable 
anxiety  upon  the  part,  both  of  the  preachers  and  people,  to 
hear  him,  for  his  fame  as  a  pulpit  orator  had  gone  out  over  the 
Church.  The  Bishop  appears  to  have  been  in  his  happiest 
moods  at  both  sessions  of  the  Conferences — in  Little  Rock 
and  Jacksonport — and  fully  met  the  expectations  of  the 
people.  The  old  preachers  who  were  present  at  these  Con- 
ferences delight  in  giving  a  description  of  his  sermons  on 
these  occasions,  especially  one  of  his  efforts  at  Jacksonport. 
This  was  at  that  time  a  small  town,  and  the  Conference  ses- 
sion was  very  much  like  a  protracted  meeting,  at  which  the 
entire  surrounding  country  came  out  to  attend  the  services 
and  especially  to  enjoy  the  preaching.  From  the  descrip- 
tions given,  the  people  were  fully  satisfied  with  the  minis- 
trations of  the  Bishop. 

Dr.  Howard  Henderson,  who  was  Bishop  Kavanaugh's 
traveling  companion  during  his  tour  of  the  Arkansas 
Conferences,  gives  this  graphic  description  of  the  Bishop's 
preaching  during  this  Conference  session  : 

"  The  Arkansas  Conference  met  at  Jacksonport,  then  a 
struggling    frontier  village  where    primitive  simplicity  had 


HISTORY    OF    METHODISM    IN    ARKANSAS.  155 

residence,  and  pioneer  hospitality  hung  its  latch-string,  like 
the  Percys  of  Northumberland,  their  banners,  on  the  outer 
walls. 

"  On  Tuesday  evening  he  preached  again,  and  almost  from 
the  first  sentence  captured  every  heart,  continuing  to  ascend 
in  a  series  of  thrilling  climaxes,  piliiig  Chimborazian  peaks 
upon  Himalayan  heights,  Appenines  upon  Alps,  until  it 
seemed  as  if  he  might  have  pushed  ajar  the  gates  of  glory. 

"At  this  remote  day  it  seems  as  though  my  pencil  would 
melt,  did  I  attempt  to  drive  it  to  the  task  of  writing  the  ar- 
dent climaxes  and  peroration,  the  greatest  piece  of  eloquence 
I  ever  heard  breathed  in  words.  I  have  never  since,  from 
any  man,  in  senate  or  hustings,  on  platform  or  in  pulpit, 
heard  such  oratory.  It  was  more  than  Miltonic — it  was  an- 
gelic. The  Bishop  never  transcended  this  effort.  The  feel- 
ing was  too  intense  for  utterance;  all  were  silent,  and  every 
person  seemed  statuesque  before  this  Niagara  of  eloquence. 
The  pent-up  emotions  of  the  crowded  congregations  found 
vent  in  song,  which  rolled  in  ocean  surges.  I  would  travel 
500  miles  to  hear  the  like  again.  And  when  the  good  man 
returned  to  his  room  he  seemed  as  simple  as  a  child  and  per- 
fectly unconscious  of  the  mighty  spell  with  which  he  had 
entranced  his  hearers.  I  have  heard  the  Bishop  often  since, 
when  he  delighted  vast  congregations,  but  such  an  effort 
can  scarcely  be  possible  to  a  man  more  than  once  in  a  life- 
time. I  saw  him  bend  the  knee,  and  as  he  prayed  I  sat  in 
silent  awe  as  with  mental  petition  he  claimed  and  caught 
the  ear  of  God.  I  would  not  at  that  moment  have  been 
much  surprised  to  have  seen  the  flaming  chariot  and  fiery 
steeds  that  alighted  at  Elijah's  feet  come  sweeping  down  to 
claim  the  great  preacher  as  a  passenger." 

Those  who  have  had  the  pleasure  of  hearing  Bishop  Kav- 
anaugh  in  his  happiest  moods,  can  appreciate  this  glowing 
description  of  tliat  sermon. 

There  were  two   deaths  during  this  year  among  the  Ar- 


156  HISTORY    OF    METHODISM    IN    ARKANSAS. 

kansas  preachers,   Horatio   Perry  of  the  Arkansas  Confer- 
ence and  Jesse  W.  Owen  of  the  Ouachita  Conference. 

"  Horatio  Perry  was  a  native  of  Tennessee,  but  in  early 
life  moved  to  Mississippi,  where  he  was  converted  and 
joined  the  Methodist  Church.  He  w^as  licensed  to  preach 
in  T852,  and  in  the  fall  of  the  same  year  received  on  trial 
and  transferred  to  the  Arkansas  Conference  and  appointed 
to  the  Mississippi  Mission.  He  filled,  in  the  order  named, 
the  following  pastoral  charges:  Batesville  Station,  Jackson- 
port  Station  and  Searcy  Circuit. 

"  On  his  v/ay  from  the  seat  of  the  Conference  in  1856  he 
was  taken  violently  ill,  and  after  three  vveeks  of  suffering 
passed  away.  He  was  represented  as  being  amiable  in  his 
disposition,  gentlemanly  in  his  manners,  studious  in  his  hab- 
its, and  devoted  in  his  attachments  to  the  Church  of  his 
choice." 

"Jesse  W.  Owen  was  converted  in  Hickman  County, 
Kentucky,  when  in  his  seventeenth  year,  licensed  to  preach 
in  1842,  and  remained  in  the  local  ranks  until  1852,  when  he 
was  received  into  the  traveling  connection  in  the  Arkansas 
Conference,  and  traveled  the  following  circuits  :  Jackson- 
port,  Benton  and  Lapile. 

"  While  on  the  latter  circuit  towards  the  close  of  the  year 
he  was  seized  by  disease  which  terminated  his  life. 

"  He  was  a  faithful  and  useful  preacher  of  the  gospel,  and 
was  noted  for  his  zeal  and  strong  faith.  His  death  was  tri- 
umphant, and  added  another  witness  to  the  long  list  of  those 
who  have  testified  of  the  power  of  God  to  sustain  in  the 
dying  hour." 

While  this  was  a  year  of  general  prosperity,  the  increase 
of  membership  was  not  so  great  as  it  was  the  preceding  year. 
Every  preacher,  however,  of  large  experience,  has  learned 
that  while  large  accessions  to  the  Church  are  desirable,  that 
it  does  not  always  mark  the  real  progress  of  the  Church. 
There  are  times  of  sowing  as  well  as  times  of  reaping. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1 5/ 

In  the  plan  of  Episcopal  visitations  for  1858,  the  Arkan- 
sas Conferences  were  assigned  to  Bishop  Early,  The  Ar- 
kansas Conference  met  at  Dardanelle,  and  the  Ouachita 
Conference  met  at  Arkadelphia. 

For  the  Arkansas  Conference  the  admissions  were  George 
Emmett,  Leonidas  Dobson,  Biby  B.  Canady,  Benjamin  F. 
Benefield,  David  P.  Armstrong.  For  the  Ouachita  Confer- 
ence, Julius  A.  Stanley  and  Robert  C.  Atchley. 

The  transfers  were  George  A,  Shaffer  and  John  F.  Pear- 
son to  the  Arkansas  Conference,  and  Wm.  C.  Haislip,  Simeon 
R.  Walker,  Elam  A.  Stephenson,  James  E.  Cobb,  William  R. 
Davis  and  Cyrus  P.  Swinney,  to  the  Ouachita  Conference. 

There  was  one  death  during  this  year.  Edwin  W.  Ware 
was  born  in  1829;  professed  religion  in  1842;  was  received 
into  the  traveling  connection  at  the  Conference  held  at  El 
Dorado,  November,  1855  ;  ordained  deacon  at  Little  Rock,. 
in  1857,  and  appointed  to  the  Bayou  Meto  Circuit.  During 
this  year  he  was  stricken  down  by  disease,  which  terminated 
fatally.      His  end  was  in  great  peace. 

The  Arkansas  Conference  for  1859  met  at  Searcy,  with 
Bishop  Paine  as  the  presiding  officer. 

The  Ouachita  Conference,  which  met  at  Monticello,  hav- 
ing no  Bishop  present,  elected  Andrew  Hunter  as  the  Pres- 
ident of  the  Conference. 

James  Grant,  Moses  E.  Morris,  Harvey  M.  Granade,  D. 
W.  Evans,  Wm.  M.  Mathis,  S.  R.  Warwick  and  W.  M.  Mal- 
low were  admitted  on  trial  in  the  Arkansas  Conference.  The 
transfers  were  Pleasant  Basham,  Lewis  C.  Woods,  Franklin 
W.  Phillips,  Geo.  W.  Dungan,  M.  B.  Pearsoii  and  Henry  J. 
Hulsey. 

The  admissions  into  the  Ouachita  Conference  were  Eze- 
kiel  N.  Watson,  Wm.  C.  Adams,  Joseph  W.  Tumley,  Wil- 
liam J.  Davis,  Hugh  P.  Robinson  and  James  R.  Harvey. 
The  transfers  were  Wm.  D.  Shea,  Cadesman  Pope,  James 
Y.  Brice  and  Horace  Jewell. 


ICS  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Of  this  number,  E.  N.  Watson,  Wm.  C,  Adams,  W.  J. 
Davis  and  James  R.  Harvey  are  active  members  of  the  Lit- 
tle Rock  Conference.  Cadesman  Pope  is  the  honored  Pres- 
ident of  the  Millersburg  Female  College.  William  D.  Shea 
transferred  to  the  Louisiana  Confcence  the  same  year. 
James  Y.  Brice  transferred  to  the  Texas  Conference  in  1862. 
Pleasant  Basham  died  in  1862.  James  Grant  and  W.  M. 
Mathis  transferred  to  the  Texas  Conference  in  1863.  Colum- 
bus Steele  traveled  in  the  Little  Rock  Conference,  filling 
with  accepability  the  various  circuits,  stations  and  districts 
to  which  he  was  appointed,  until  his  transfer  to  the  Pacific 
Conference  in  1879.  He  is  at  this  time  an  honored  member 
of  that  body.  William  T.  Noe  continued  in  the  traveling 
connection  until  his  death  in  1875.  Thomas  A.  Graham  is 
still  living  and  is  an  honored  member  of  the  Arkansas  Con- 
ference, John  Dixon  and  Calvin  Gentry  are  local  preachers 
within  the  bounds  of  the  Little  Rock  Conference.  Josiah  B. 
Greer  located,  and  was  for  many  years  a  useful  preacher  in 
the  local  ranks,  near  Arkadelphia.  Augustus  Chamberlain 
went  into  the  Confederate  army,  and  was  a  faithful  soldier 
until  the  close  of  the  war.  He  located  in  a  few  years,  and 
during  the  remainder  of  his  life  did  faithful  service  as  a  local 
preacher. 

The  Rev.  H.  M.  Granade  paid  this  tribute  to  the  memory 
of  his  friend  and  fellow-laborer  : 

"  Rev.  Moses  C.  Morris  has  passed  on  to  his  glorious  re- 
ward. He  was  born  in  Lawrence  County,  Ark.,  in  1830; 
became  religious  at  18  years  of  age,  married  Miss  Nancy 
Johnson,  who  died  years  ago,  as  also  did  two  of  their  four 
children.  In  1881  he  married  Miss  C.  Jennie  Brownlee,  who 
now  grieves  in  lonely  but  trusting  widowhood.  Bro.  Morris 
joined  the  Arkansas  Conference  with  the  writer  and  four 
others  in  1859;  ^^^^  always  been  a  faithful,  humble,  prudent 
man  of  God  and  servant  of  the  Church.  Though  a  good 
preacher  and  a  holy  man  he  was  never  put  forward,  nor  did 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1 59 

he  urge  himself  into  prominence.  He  has  been  in  the  White 
River  Conference  since  its  formation,  going  willingly  to  dif- 
ficult fields  and  toiling  patiently  to  build  up  the  cause  of 
our  Master.  Last  year  his  health  was  so  bad  that  he  labored 
for  months  in  great  weakness  and  pain  to  keep  up  his  ap- 
pointments. He  often  preached  when  he  had  to  hold  to  the 
pulpit  for  support  and  then  lie  down  on  a  bench  for  a  little 
rest ;  then  go  home  and  lie  m  bed  until  duty  called  him  out 
again.  Still  on  the  walls  of  Zion  his  clear,  ringing  voice 
was  heard  until  his  last  enemy  claimed  him  as  his  victim. 

"  Seeing  that  he  must  die  he  closed  up  his  temporal  affairs, 
gave  directions  concerning  his  funeral  and  burial,  told  Sister 
Morris  and  his  son  Frank  how  to  live  so  as  to  meet  him  in 
heaven  and  calmly  awaited  the  end.  Frank,  he  always 
thought,  would  be  his  preacher  son,  and  so  he  told  him,  if 
God  called,  not  to  refuse  the  duty. 

"  Among  his  dying  words  were :  '  I  love  everybody  ;  I 
hate  none;  some  have  not  treated  me  well,  but  I  forgive; 
tell  all  the  preachers  good-bye  ;  tell  Bro.  Granade  to  write 
my  obituary;  we  joined  Conference  together  nearly  thirty 
years  ago,  and  of  our  class  we  alone  are  left  in  the  work.  I 
am  happy!  happy  ! !  HAPPY  !  ! ! '  Then  after  three  hours 
sleep  he  awoke  and  with  uplifted  hand  and  bounding  spirit 
he  exclaimed  ;  '  Another  world  ! '  Sister  Morris  asked  : 
'  Is  it  the  heavenly  world  ?'  He  replied :  '  Yes,  happy! 
happy!  !  HAPPY!!  !  I  am  so  happy!  been  happy  all  the 
time.'  Thus  this  dear  man  of  God  triumphed  until  his 
tongue  was  stiff  in  death,  and  his  enraptured  spirit  arose  to 
God  and  eternal  life.  He  died  in  Beebe,  Ark.,  March  2, 
1889,  aged  59  years.  The  funeral  services  were  held  in 
the  Church  at  Beebe  by  Rev.  C,  H.  Gregory,  and  our 
brother's  body  was  buried  in  the  cemetery  at  Searcy  by  the 
side  of  his  former  wife,  as  he  requested.  '  Let  us  live  the 
life  of  the  righteous  and  let  my  last  end  be  like  his.'  " 

Henry  M.  Granade  was  born  in  Tennessee,  December  22, 


l60  HI^^TORY    OF    METHODISM    IN    ARKANSAS. 

1836.  He  was  converted  and  joined  the  Methodist  Church 
in  early  life ;  was  licensed  to  preach  and  admitted  on  trial 
in  the  Arkansas  Conference  in  1859,  and  appointed  to  the 
Ozark  Circuit,  where  he  greatly  impressed  himself  upon  the 
esteem  of  that  people,  so  that  many  of  the  older  families  of 
that  community  cherish  many  precious  recollections  of  his 
labors  among  them.  This  was  the  beginning  of  his  itinerant 
life  that  continued  for  thirty  years,  during  which  time  he 
filled  circuits,  stations  and  districts  in  the  Arkansas,  White 
River  and  Indian  Mission  Conferences,  to  the  great  accepta- 
bility of  the  people.  As  a  preacher,  he  was  bold  and  zeal- 
ous in  declaring  ihe  message  that  he  felt  had  been  com- 
mitted into  his  hands.  While  he  was  often  severe  in  his 
denunciations  of  sin,  which  sometimes  gave  him  the  ap- 
pearance of  a  harsh  and  austere  man,  he  was  known  to  his 
friends  as  a  man  of  great  tenderness  of  heart.  He  was  a 
dear  lover  of  children,  who  readily  recognized  in  him  a  de- 
voted and  sympathetic  friend,  and  gave  him  their  confidence 
as  they  did  few  men.  Another  trait  in  our  brother's  charac- 
ter was  his  great  sympathy  for  the  poor,  and  among  his  last 
acts  was- the  raising  of  a  sum  of  money  to  build  a  house  for 
a  poor  widow.  About  a  year  before  his  death  he  discovered 
that  a  tumor  was  growing  in  his  arm-pit,  which  the  physi- 
cians pronounced  incurable,  but  the  announcement  did  not 
alarm  him.  He  died  however,  of  another  disease,  suddenly 
and  unexpectedly,  March  ii,  1890.  Such  was  the  purity  of 
his  life  that  no  one  doubted  his  integrity;  even  those  who 
condemned  his  plainness  of  speech  believed  that  he  was  an 
honest  and  sincere  Christian. 

The  Ouachita  Conference  was  called  to  mourn  the  loss  of 
two  good  men  during  the  year — Simeon  R.  Walker  and 
John  J.  Kennedy. 

Simeon  R.  Walker  was  a  native  of  Tennessee.  He  pro- 
fessed religion,  and  joined  the  Methodist  Episcopal  Church, 
South,  in  1849.     Licensed  to  preach,  and    received  into  the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  l6l 

Memphis  Conference  in  1854.  He  was  transferred  to  the 
Ouachita  Conference  in  1857,  and  appointed  to  the  Hamp- 
ton Circuit.  During  the  month  of  May,  while  on  his  way  to 
visit  his  brother  in  Hempstead  County,  he  was  taken  sud- 
denly ill  in  Camden,  and  died  after  an  illness  of  three  days. 
The  testimony  ot  all  who  knew  him  was  that  he  was  a 
deeply  pious,  zealous  and  faithful  preacher. 

Joshua  T.  Kennedy,  at  the  age  of  ten  years,  came  with  his 
parents  from  Tennessee  to  Arkansas  in  1846.  He.  was 
licensed  to  preach  in  1854;  joined  the  Ouachita  Conference 
in  1 85 5.  His  appointments  were  Dallas  Mission,  Mount 
Ida  Circuit,  Warren  Circuit,  Mount  Ida  Mission.  On  the 
26th  of  March,  1859,  the  good  man  and  faithful  young 
preacher  fell  in  the  field  of  conflict,  rejoicing  in  God.  He 
died  talking  of  heaven. 

Among  the  many  advantages  which  the  polity  of  the 
Methodist  Church  has  in  the  successful  prosecution  of  its 
work,  not  among  the  least  is  the  facility  it  affords  to  study 
the  progress  of  the  work,  and  the  men  who  have  it  in  charge. 
The  annual  statistical  reports  give  us  a  clear  view  of  the 
progress  of  each  charge,  while  it  is  possible  to  trace  each 
preacher  through  the  whole  course  of  his  ministerial  life,^ 
and  note  his  successes,  and  his  failures,  and  in  that  way 
form  a  fair  estimate  of  his  ability  as  a  preacher  and  pastor. 

A  study  of  the  statistics  tor  this  year  will  reveal  the  fact 
that  commendable  progress  was  made  in  every  department 
of  Church  work,  and  is  a  testimony  to  the  fidelity  of  the 
preachers  in  Arkansas.  The  centers  of  influence  were  grow- 
ing stronger,  and  the  circuits  and  missions  were  reaching 
out  into  hitherto  unoccupied  fields,  and  new  pastoral  charges 
were  being  formed  to  meet  the  increasing  demands  for  labor. 

At  this  Conference  twelve  new  pastoral  charges  were 
formed,  and  the  Towns  of  Monticello,  in  the  Ouachita  Con- 
ference, and  Searcy,  in  the  Arkansas  Conference,  were 
formed  into  stations. 

11— M 


l62  HISTORY    OF    METHODISM    IN    ARKANSAS. 

The  twenty-fifth  session  of  the  Arkansas  Conference 
met  at  Van  Buren,  November  7,  i860,  Bishop  Kavanaugh, 
President. 

John  M.  Clayton,  Abel  C.  Ray,  Joseph  W.  Bissell,  Wil- 
liam Shepherd  and  John  B.  Brown  were  admitted  on  trial. 
A.  W.  C.  Drake,  C.  M.  Slover  and  William  Wilson  were  re- 
ceived by  transfer. 

The  Ouachita  Conference  for  this  year  met  at  Pine  Bluff, 
Bishop  Pierce,  President. 

The  following  were  received  on  trial :  William  O.  Lanier, 
James  M.  Lee,  Obadiah  Burnett,  Buckner  Abernathy,  John 
L.  Partin,  Jarrett  W.  Brandon,  John  L.  Emmerson,  Robert 
C.  Atchley,  Jonathan  A.  Clover  and  William  W.  Echols. 
The  transfers  to  the  Conference  were  Joseph  G.  Ward, 
James  H.  Warfield,  Henry  D.  McKennon,  W.  R.  J.  Hus- 
bands and  Britton  G.  Johnson. 

Of  these,  Britton  G.  Johnson,  H.  D.  McKennon  and  Rob- 
ert C.  Atchley  are  at  this  time  honored  members  of  the 
Little  Rock  Conference. 

Abel  C.  Ray  located  in  1874;  Joseph  W.  Bissell  died  in 
1865;  William  Shepherd  transferred  in  1868;  James  Lee 
died  in  1864;  Jarrett  W.  Brandon  died  in  1867;  Jonathan 
A.  Clover  transferred  in  1870;  Joseph  G.  Ward,  James  H. 
Warfield  and  William  R.  J.  Husbands  traveled  for  a  number 
of  years,  doing  most  faithful  service.  We  will  have  occa- 
sion to  refer  to  these  honored  names  again  in  the  progress 
of  this  work. 

The  statistics  show  that  this  was  a  year  of  great  pros- 
perity, in  which  many  of  the  pastoral  charges  were  blessed 
with  gracious  revivals  of  religion. 

The  reports  show  that  there  were  8952  white  members 
and  2787  probationers  in  the  Ouachita  Conference ;  and 
11,177  white  members  and  2367  probationers  in  the  Arkan- 
sas Conference.  Total  in  the  State,  25,283  white  members 
and  4518  colored  members. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  163 

The  Church  sustained  the  loss  of  four  most  valuable 
preachers  from  the  itinerant  ranks  by  death  during  this  year. 
Stephen  Carlisle  and  Joseph  Andrews  from  the  Arkansas 
Conference,  and  Benjamin  Kellogg  and  Jacob  Whitesides 
from  the  Ouachita  Conference. 

"  Joseph  Andrews  was  born  in  Giles  County,  Tennessee. 
He  was  licensed  to  preach  in  1849,  and  admitted  into -the 
traveling  connection  and  transferred  to  the  Arkansas  Con- 
ference the  same  year.  He  traveled  the  following  circuits 
in  the  order  named  :  Harrison,  Lapile,  Dardanelle,  Clarks- 
ville,  Dover,  Augusta,  Richland  and  Carrollton.  He  was 
regarded  as  a  sweet-spirited,  amiable  and  useful  Christian 
minister.     He  departed  this  life  in  great  peace." 

Stephen  Carlisle  occupied  a  prominent  position  in  the 
Church  for  many  years,  and  was  justly  regarded  as  one  of 
the  most  useful  and  devoted  preachers  within  the  Confer- 
ence. He  was  a  native  of  Arkansas,  and  was  thoroughly 
identified  with  every  interest  of  the  Church  in  the  State, 
and  enjoyed  in  a  very  large  degree  the  confidence  of  all  the 
people.  He  was  born  in  1818  ;  was  converted  under  the 
ministry  of  Rev.  John  Harris  in  the  summer  of  1837,  and 
joined  the  Methodist  Church,  He  was  licensed  to  preach 
in  1839,  and  was  received  the  same  year  on  trial  in  the  Ar- 
kansas Conference.  He  filled  the  following  appointments  : 
Elizabeth  Circuit,  Little  Rock  Circuit,  Pine  Bluff  Circuit, 
Fayetteville  Circuit,  Huntsville  Circuit.  Washington  Circuit, 
Lafayette  Circuit,  Benton  Circuit,  Elizabeth  Circuit,  Bates- 
ville  Station,  Little  Rock  District,  Batesville  District,  Helena 
District  and  Searcy  District,  where  he  remained  until  his 
death,  which  occurred  April  14,  i860.  It  will  be  seen  that 
during  his  long  and  eventful  life  he  filled  some  of  the  most 
important  positions  in  the  Church.  He  was  twice  elected 
to  the  General  Conference — in  1854  and  1858.  When  told 
that  his  end  was  near,  he  replied  that  he  was  ready,  and 
committing  his  wife  and  children  into  the  hands  of  God  he 


164  HISTORY    OF    METHODISM    IN    ARKANSAS. 

died  in  peace.  His  widow  still  lives  in  Searcy,  and  by  her 
quiet,  Christian  life,  illustrates  the  beauty  of  holiness  to  all 
who  witness  her  daily  walk. 

Of  Benjamin  Kellogg  we  have  been  able  to  learn  but  little. 
From  the  records  we  learn  that  he  was  licensed  to  preach  in 
1856,  and  received  the  same  year  on  trial  in  the  Ouachita 
Conference,  and  appointed  to  the  El  Dorado  Circuit ;  in  1857,. 
Camden  Circuit ;  in  1858,  Magnolia  Circuit;  in  1859,  Lib- 
erty and  Mound  Circuit,  but  was  taken  sick  and  died  before 
reaching  his  field  of  labor.  He  was  a  young  man  of  great 
piety,  and  was  an  earnest,  faithful  preacher  of  the  Word. 

The  venerable  Jacob  Whitesides,  after  a  pilgrimage  of 
more  than  four-score  years,  departed  this  life  at  his  home  in 
Hempstead  County,  Arkansas.  He  was  for  more  than  fifty 
years  a  minister  of  the  gospel.  In  the  early  part  of  his 
ministry,  from  18 14  to  1S22,  he  was  a  member  of  the  Ten- 
nessee and  Missouri  Conferences.  He  then  moved  to  the 
Territory  of  Arkansas,  and  settled  in  Hempstead  County. 
He  was  readmitted  into  the  Arkansas  Conference  at  its 
organization  in  1836.  For  many  years  before  his  death  he 
sustained  a  superannuated  relation  to  the  Church,  and 
although  unable  to  do  much  active  service  on  account  of 
feeble  health,  his  consistent  life  and  purity  of  character 
gave  him  great  influence  in  the  community  where  he  lived. 
His  descendants  are  now  living  in  the  southwestern  part  of 
the  State,  and  are  known  as  most  excellent  people.  His 
grandson,  the  Rev,  Jacob  Whitesides,  is  a  useful  and  very 
devoted  preacher  and  member  of  the  Little  Rock  Annual 
Conference — a  worthy  descendant  of  a  noble  and  venerable 
pioneer  in  Arkansas  Methodism. 

The  statistical  reports  for  i860  show  that  there  had  been 
a  healthy  growth  in  both  of  the  Annual  Conlerences.  The 
itinerant  force  had  been  strengthened  by  some  valuable  ad- 
ditions by  admission  on  trial  and  by  transfer.  The  pastoral 
charges  were   growing  stronger,  and   new  ones   were  being 


HISTORY    OF    METHODISM    IN    ARKANSAS.  l6$ 

formed,  so  that  the  entire  territory  embraced  by  these  Con- 
ferences \Vci<  being  occupied  by  the  traveling  ministry  of 
the  Church. 

In  the  early  and  formative  period  of  the  Church  the 
preachers  were  able  to  give  but  little  attention  to  missionary 
and  educational  interests.  The  struggle  for  existence  was  so 
great  that  it  required  the  full  measure  of  their  strength  to  sup- 
ply and  support  the  work  at  home.  The  Conferences  were 
now,  however,  beginning  to  lay  their  plans  for  greater  devel- 
opments in  every  department  of  Church  work.  There  was 
an  increased  liberality  in  missionary  contributions,  and  plans 
were  being  devised  and  measures  taken  for  the  establishment 
of  schools  and  colleges  of  such  grade  as  to  meet  the  demands 
of  the  rapidly  growing  population  of  the  State. 

At  this  Conference  the  Rev.  Samuel  Morris  was  appointed 
agent  to  solicit  funds  for  the  building  of  a  male  college. 
Notwithstanding  this  was  a  year  of  great  political  excite- 
ment, there  were  a  large  number  of  gracious  revivals,  in 
which  there  were  many  conversions  and  additions  to  the 
Church.  The  statistics  for  this  year  show  that  there  had 
been  marked  improvement  along  every  line  of  Church  work. 

The  principal  charges  had  been  greatly  strengthened,  and 
all  the  benevolent  enterprises  of  the  Church  had  been  better 
supported  than  they  had  ever  been  before.  The  preachers 
were  greatly  encouraged  by  these  splendid  reports  and  en- 
tertained the  most  glowing  hopes  of  the  future.  The  Con- 
ferences had  been  strengthened  by  the  large  number  of  addi- 
tions, both  by  admission  on  trial  and  bj''  transfer.  When 
the  preachers  received  their  appointments  for  the  next  year 
they  little  dreamed  of  the  terrible  ordeal  through  which  the 
country  was  so  soon  to  pass.  It  is  true  that  some  of  the 
most  far-seeing  among  both  the  statesmen  of  the  country 
and  the  ministry  of  the  Church  had  gloomy  forebodings  in 
reference  to  the  future  calamities  that  were  so  soon  to  come 
upon  the  country. 


l66  HISTORY    OF    METHODISM    IN    ARKANSAS, 

It  was  but  a  few  weeks  after  the  sessions  of  the  Confer- 
ences that  the  result  of  the  Presidential  election  was  made 
known.  It  was  a  great  surprise  to  the  people  of  Arkansas. 
No  one  dreamed  of  such  a  result. 

As  soon  as  it  became  known  that  Mr.  Lincoln  was  elected 
the  wildest  excitement  prevailed  all  over  the  country  ;  every- 
thing else  was  forgotten  in  the  intense  feeling  that  was  pro- 
duced by  the  talk  of  war  and  secession.  It  was  the  theme 
of  conversation  in  every  gathering  of  the  people.  It  was 
in  the  midst  of  this  tempest  of  feeling  that  the  preachers 
entered  upon  the  work  of  the  year. 

In  looking  back  over  the  period  it  is  remarkable  with  what 
prudence  the  great  body  of  the  preachers  conducted  them- 
selves in  reference  to  the  movements  that  were  in  progress. 

For  while,  as  Southern  men,  they  were  necessarily  in  sym- 
pathy with  the  great  body  of  the  people,  there  were  very 
few  acts  of  indiscretion.  The  ministry  of  that  day  conducted 
themselves  with  such  prudence  as  never  to  lose  the  confi- 
dence of  the  people.  While  intensely  loyal  to  what  they 
regarded  as  the  right,  their  devotion  to  the  country  was 
always  subordinate  to  their  loyalty  to  Christ  and  His  Church. 

The  act  of  secession  was  passed  May  6,  i86i,  which  dis- 
solved the  relation  existing  between  the  State  of  Arkansas 
and  the  Federal  Union.  "The  wildest  excitement  prevailed. 
Companies,  regiments,  batteries  of  artillery  and  other  com- 
mands were  formed  all  over  the  State,  and  arming  them- 
selves as  best  they  could,  hurried  to  the  front  to  take  part  in 
active  operations.  The  Military  Board  issued  a  proclama- 
tion that  sounded  like  a  trumpet  call,  headed,  '  To  arms ! 
To  arms  !  '  Calling  for  10,000  volunteers,  in  addition  to  those 
already  in  the  field,  and  these  regiments,  with  many  others, 
were  speedily  raised  and  took  part  in  the  struggle.  In  short 
it  may  be  said  that  out  of  a  voting  population  of  61,198  in 
i860,  fully  five-sixths  of  the  number,  or  50,000  men,  entered 
the  Confederate  service  during  the  progress  of  the  conflict.'* 


HISTORY    OF    METHODISM    IN    ARKANSAS,  1 6/ 

Large  numbers  of  the  membership  of  the  Church  enUsted 
in  the  army,  and  to  that  extent  weakened  the  Church  at 
home. 

Among  those  who  went  into  the  service  were  a  large  num- 
ber of  local  preachers,  who  not  only  did  good  service  as 
soldiers  in  the  field,  but  in  addition  to  this  contributed  in  a 
very  large  degree  to  the  moral  and  spiritual  welfare  of  the 
army.  In  the  absence  of  regular  chaplains  they  held  prayer 
meetings  in  the  camps,  and  frequently  preached  in  their 
commands,  and  in  this  manner  kept  alive  the  devotion  of 
the  soldiers.  A  goodly  number  of  the  traveling  preachers  of 
the  two  Conferences  entered  the  army,  some  as  soldiers  and 
others  as  chaplains.  Among  those  who  entered  as  soldiers 
were  C.  N.  McGuire,  John  T.  Partin,  William  C.  Adams, 
Thomas  S.  Tyson,  William  A.  Chamberlain,  Thomas  B.  At- 
terbury,  Buckner  Abernathy,  James  W.  Turnley,  William 
J.  Davis,  F.  F.  Bond,  John  M.  Bradley,  William  C.  Haislip, 
William  R.  Davis,  John  F.  Carr,  James  R.  Harvey  and 
Benoni  Harris.  Some  of  these  afterwards  became  chap- 
lains in  the  Confederate  service. 

The  chaplains  were  R.  R.  Roberts,  James  Mackay,  J.  A. 
WilUams,  William  P.  Ratcliffe,  A.  R.  Winfield,  M.  H.  Wells, 
Burnwell  Lee,  J.  A.  Williams,  Peter  A.  Moses,  Horace 
Jewell,  William  A.  Chamberlain,  James  R.  Harvey,  Thomas 
S.  Tyson,  William  J.  Davis,  L.  H.  Johnson,  John  H.  Rice, 
W.  M.  Robbins,  E.  R.  Harrison,  B.  G.  Johnson,  George  W. 
Evans  and  H.  D.  McKennon. 

In  this  enumeration  of  preachers  in  the  army  the  writer 
has  followed  the  printed  minutes.  There  may  be  some  mis- 
takes in  the  list,  though  it  is  believed  to  be  correct.  There 
were  a  number  of  local  preachers  whose  names  the  writer 
has  been  unable  to  obtain,  who  were  appointed  to  the  chap- 
laincy of  regiments  of  Arkansas  troops.  Notwithstanding 
the  large  number  of  preachers  and  members  of  the  Church 
that  had  entered  the  army  during  the  year,  the  statistics  show 


l68  HISTORY    OF    METHODISM    IN    ARKANSAS. 

that  there  was  an  increase  in  the  membership  of  the  Church, 
both  in  the  Arkansas  and  Ouachita  Conferences,  during  this 
year.  Nothing  but  wide-spread  and  powerful  revivals  of 
religion  could  have  replenished  the  losses  sustained  by  the 
Churches  in  the  departure  of  so  many  men  for  the  army. 

In  addition  to  these  Methodist  chaplains  there  were  quite 
a  number  of  Baptist  and  Presbyterian  chaplains  who  did 
valuable  service  for  the  cause  of  Christ  among  the  soldiers 
of  the  army.  Among  those  that  deserve  to  be  held  in  grate- 
ful remembrance  by  the  people  of  Arkansas  were  Dr.  J.  B. 
Searcy  and  S.  Cochran,  of  the  Baptist  Church;  and  J.  M. 
Brown  of  the  Presbyterian  Church;  and  Dr.  S.  H.  Buchanan, 
of  the  Cumberland  Presbyterian  Church.  The  writer  was 
intimately  associated  with  Rev.  S.  Cochran,  as  a  chaplain  in 
the  same  brigade,  and  had  ample  opportunity  of  learning 
something  of  his  character,  and  can  bear  testimony  to  his 
devotion,  and  fidelity  to  the  trust  committed  to  his  hands. 
The  writer's  information  is  that  he  was  foully  murdered  soon 
after  the  close  of  the  war.  Dr.  Searcy  still  lives,  and  is  an 
honored  minister  in  the  Baptist  Church  in  the  State,  and  is 
justly  recognized  as  one  of  the  ablest  ministers  of  the  de- 
nomination in  the  State. 

Rev.  J.  M.  Brown  was  one  of  the  best  chaplains  of  the 
service,  and  is  today  one  of  the  purest  and  best  men  in 
the  State.  Dr.  Buchanan  was  a  faithful  chaplain,  and  after 
the  close  of  the  war  became  pastor  of  the  Cumberland 
Presbyterian  Church  in  Little  Rock,  which  position  he  filled 
for  many  years.  He  is  regarded  as  one  of  the  most  schol- 
arly men  in  the  State,  and  is  held  in  great  esteem  by  all 
classes  of  people.  The  writer  regards  it  as  an  honor  to  have 
been  associated  with  such  men  as  Cochran,  Searcy,  Brown, 
and  Buchanan^  men  whose  names  call  up  the  tenderest 
recollections  of  the  past.  The  earnest  lives  and  labors  of 
such  men,  show  us  that  the  Church  of  Christ  is  larger  than 
any  one  denomination  of  people. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  IC9 

The  twenty-sixth  session  of  the  Arkansas  Conference  met 
at  Dover,  October  23,  1861.  No  Bishop  being  present, 
John  M.  Steele  was  chosen  to  preside  over  the  Conference. 
Hilary  Y.  Gareson,  Henry  B.  McCowan,  William  R.  Knowl- 
ton,  Joel  T.  Hamby,  John  W.  Patton,  Isaac  T.  Rice  and 
Francis  Moore  were  received  on  trial.  R.  R.  Roberts  and 
Jesse  Griffin  were  readmitted  into  the  Conference.  C.  W. 
Corsey  was  received  by  transfer  from  the  Louisiana  Con- 
ference, and  J.  M.  P.  Hickerson  from  the  Tennessee  Con- 
ference. 

The  locations  were  Jonathan  D.  Stockton  and  Jordan 
Banks.  There  was  one  death  during  the  year.  Thomas  B. 
Hilburn  came  from  Alabama  to  Poinsett  County,  Arkansas, 
in  1849  ^s  ^  local  preacher.  In  the  spring  of  185 1  he  was 
employed  as  a  supply  on  the  Mount  Vernon  Circuit,  and  in 
the  autumn  of  the  same  year  was  admitted  into  the  Confer- 
ence on  trial,  and  appointed  to  Gainesville  Mission,  where  he 
labored  faithfully  for  two  years.  In  1854  he  was  appointed 
to  the  Smithville  Circuit,  in  1855  to  the  Pocahontas  Circuit, 
in  1856  to  the  Jacksonport  Circuit,  in  1857  to  the  Huntsville 
Circuit,  in  1858  and  1859  ^o  the  White  River  Mission,  in 
i860  to  the  Newton  Mission,  where  he  finished  his  work  in 
great  peace  in  the  month  of  June.  He  filled  all  the  ap- 
pointments assigned  him  with  credit  to  himself  and  honor 
to  the  Church.  As  a  preacher,  he  was  zealous,  practical, 
and  highly  efficient.  He  was  strongly  attached  to  the  doc- 
trines of  our  Church,  yet  he  was  courteous,  charitable,  and 
gentle  in  his  intercourse  with  members  of  all  religious  de- 
nominations. His  many  virtues  will  ever  be  cherished  by 
his  fellow-laborers. 

The  Ouachita  Conference  for  this  year  met  at  Camden, 
October  23,  1861,  Bishop  Paine,  President.  John  G.  Rat- 
clifTe,  Moses  Hill,  Edmund  R.  Harrison,  and  C.  C.  McCrary 
were  received  on  trial.  Thomas  Hayes,  John  P.  Holmes, 
and  John  P.  Standfield  were  received  by  transfer.     There 


170  HISTORY    OF    METHODISM    IN    ARKANSAS. 

was  one  death.  Lewis  Sylvester  Marshall  was  born  in 
Arundel  County,  Maryland,  April  22,  1789.  His  father, 
Joseph  Marshal,  of  France,  left  his  native  country  during 
the  revolutionary  struggles.  He  left  this  country  in  1800  to 
return  to  France  to  arrange  his  worldly  affairs,  but  was 
never  heard  from  afterward.  Thus  at  four  years  of  age  the 
son  was  left  an  orphan.  After  a  few  years  he  was  taken  by 
his  grandmother  and  sent  to  a  school  in  Light  Street  Balti- 
more, taught  by  Rev.  Daniel  E.  Reese.  He  was  converted 
at  the  age  of  fifteen,  under  the  ministry  of  the  Rev.  Ezra 
Groover.  He  began  to  preach  at  the  early  age  of  seven- 
teen. He  was  admitted  on  trial  in  the  Tennessee  Conference 
in  1818.  He  was  of  the  same  class  with  Robert  Paine, 
(Bishop),  Hartwell  H.  Brown,  Joshua  Butcher,  Thomas 
Madden,  and  others  of  like  note.  His  first  circuit  was  Rich- 
land. In  1833  h^  wss  appointed  Presiding  Elder  of  the 
Greenville  District  in  the  Holston  Conference.  In  1836  he 
was  appointed  to  the  Knoxville  District.  He  located  in 
1837,  ^"^  w^s  readmitted  into  the  East  Texas  Conference  in 
1845.  In  1847  he  was  transferred  to  the  Arkansas  Confer- 
ence, and  appointed  agent  for  Washington  Seminary.  He 
was  supernumerary  in  1849  and  1850.  He  traveled  in  suc- 
cession the  following  circuits  :  Pine  Bluff,  Mill  Creek,  Ben- 
ton, Warren,  Richmond,  Lewisville,  and  Ouachita.  During 
the  year  1861,  while  traveling  the  Ouachita  Circuit,  this 
faithful  servant  of  Christ  was  called  to  his  reward. 

Such  was  the  confusion  attending  the  first  year  of  the  war 
that  the  Conference  failed  to  obtain  a  memoir  of  this  vener- 
able and  devoted  soldier  of  Christ.  While  the  country  was 
engaged  in  deadly  strife,  he  too  was  called  to  encounter  the 
last  enemy,  and  though  he  fell  in  the  contest  the  shout  of 
victory  was  on  his  lips,  for  he  triumphed  in  the  name  of 
Christ — the  Captain  of  his  salvation. 

The  Conference  year  of  1862-3  opened  with  the  dark 
clouds  of  war  hanging  heavily  over  the  country.     Nothing 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I/I 

was  heard  on  every  side  but  the  noise  of  war.  The  terrible 
slaughter  of  the  battle-fields  made  it  necessary  to  make 
still  heavier  drafts  upon  tl;ie  country  to  supply  the  place  of 
those  who  had  fallen  in  battle  or  died  in  camp. 

The  Arkansas  Conference  for  this  year  met  at  Searcy^ 
November  5,  1862.  There  being  no  Bishop  present,  John 
M.  Steele  was  elected  President  of  the  Conference.  The 
fearful  effect  of  the  war  upon  the  Church  was  seen  in  the 
fact  that  there  were  no  admissions  on  trial  at  this  session  of 
the  Conference.  There  were  two  deaths  during  the  year. 
Pleasant  Basham  and  C.  W.  Corsey. 

We  have  but  little  information  in  reference  to  these  breth- 
ren, as  there  were  no  memoirs  furnished  for  the  Conference. 
Pleasant  Basham  was  received  on  trial  in  the  Arkansas  Con- 
ference in  1849,  ^^^  w^s  regularly  engaged  in  the  work  until 
the  time  of  his  death  in  1862.  C.  W.  Corsey  was  received 
on  trial  in  i860,  and  had  traveled  but  two  years  at  the  time 
of  his  death. 

The  Ouachita  Conference  for  this  year  met  at  Tulip,  An- 
drew Hunter,  President.  John  N.  Doyle  and  Jonathan  A. 
Clower  were  admitted  on  trial. 

Such  was  the  terrible  condition  of  the  country  during  this 
year  that  the  preachers  could  do  but  little  else  than  try  to 
hold  their  scattered  congregations  together.  In  the  majority 
of  neighborhoods  all  the  able-bodied  men  had  been  called 
into  the  army,  and  none  were  left  to  sustain  the  churches  at 
home  except  a  few  old  men,  the  women  and  the  children. 
The  churches  at  home  were  passing  through  a  most  trying 
ordeal,  and  many  of  them  were  entirely  destroyed  by  the 
ravages  of  the  war.  It  required  as  high  an  order  of 
patriotism  and  fidelity  to  Christ  to  fill  the  Conference  ap- 
pointments and  labor  to  hold  the  churches  together  as  it  did 
to  enter  the  army  as  chaplains.  The  army  chaplain  had 
this  advantage  over  the  circuit  preacher  of  that  day.  The 
chaplain  was  in  the  midst  of  the  most  intense  excitement. 


1/2  HISTORY    OF    METHODISM    IN    ARKANSAS. 

and  was  sustained  by  a  public  opinion  that  surrounded  his 
name  with  a  kind  of  military  glory  that  was  very  gratifying 
to  human  nature,  while  the  circuit  preacher  labored  in  com- 
parative obscurity,  and  patiently  bore  the  privations  to  v/hich 
he  was  constantly  exposed.  All  honor  to  the  faithful  men, 
who  preserved  the  integrity  of  the  churches  at  home  and 
maintained  the  sacredness  of  the  home  churches,  which 
offered  such  an  asylum  to  weary  soldiers  as  they  returned 
from  the  terrible  scenes  of  the  camp  and  field  at  the  close 
of  the  war. 

The  Conference  year  of  1863  opened  with  the  clouds  of 
war  growing  thicker  and  darker  over  the  country,  and  the 
sufferings  of  the  people  every  day  growing  more  inteise. 
The  constant  depletion  in  the  ranks  of  the  army  had  its  ef- 
fect upon  the  churches  at  home. 

The  Arkansas  Conference  for  this  year  met  at  Batesville, 
October  21,  1863.  John  M.  Steele  was  chosen  President, 
and  E.  T.  Jones,  Secretary.  Such  was  the  disturbed  condi- 
tion of  the  country  that  the  Conference  was  in  session  but 
three  days.  The  reports  were  necessarily  very  imperfect. 
The  only  wonder  is  that  the  preachers  were  able  to  approach 
such  accuracy  as  they  did.  The  fact  that  they  were  able 
to  preserve  their  organization  and  pass  through  even  the 
forms  of  business  was  a  tribute  to  their  devotion  to  their 
work,  and  illustrates  the  efficiency  of  the  system  that 
enables  it  to  adapt  itself  to  every  emergency  of  society. 
There  was  only  one  admission  on  trial,   Marion  E.  Griffin. 

The  Ouachita  Conference  met  at  Lewisville.  There  were 
two  admissions  on  trial,  James  F.  Hall  and  Richard  P. 
Davies.     One  readmission,  Richard  F.  Colburn. 

The  chaplains  in  the  army  in  Arkansas  received  a  very 
strong  reinforcement  during  the  year  in  the  addition  to 
their  number  of  Dr.  B.  T.  Kavanaugh,  a  brother  of  Bishop 
Kavanaugh,  and  Enoch  M.  Marvin,  afterwards  Bishop  Marvin, 
The  chaplains  and  Christian  men  of  the  army  had  felt  for 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1/3 

some  time  the  necessity  for  a  more  perfect  union  and  con- 
cert of  action  among  themselves.  There  was  such  a  large 
proportion  of  the  membership  of  the  Church  in  the  army 
th,.t  it  became  necessary  to  have  some  general  oversight 
of  them  in  order  that  they  might  have  the  advantages  of 
regular  religious  services.  During  the  year  1863  the  atten- 
tion of  Bishop  Paine  was  called  to  the  condition  of  affairs 
in  the  Church.  As  a  part  of  the  history  of  the  times,  the 
commission  under  which  Dr.  Kavanaugh  undertook  his 
work  is  given  just  as  Bishop  Paine  wrote  it: 

"Aberdeen,  Miss..  June  29,  1863. 
"  Dr.  B.  T.  Kavanaugh  : 

"  Dear  Bro. — Yours  of  the  24th  inst  is  received,  in 
which  you  express  a  preference  for  a  missionary  chap- 
laincy in  Gen.  Price's  army  corps.  This  meets  my  approba- 
tion, and  I  hereby  appoint  you  to  that  work.  Your  duty  is 
to  visit  and  preach  to  the  soldiers  in  your  corps;  to  visit  the 
sick  and  wounded  ;  to  ascertain  the  moral  necessities  of  the 
army  and  recommend  suitable  persons  as  chaplains  where 
they  are  wanted.  In  a  word,  you  are  expected  to  devote 
your  whole  time  and  energies  to  the  welfare  of  the  corps. 
You  will  report  to  me  the  acceptance  of  this  appointment, 
and  from  the  date  of  your  beginning  the  service  in  your 
corps  you  may  draw  upon  Rev.  E.  H.  Myers,  Assistant 
Treasurer,  Augusta,  monthly,  for  ^250,  until  relieved  from 
this  appointment  by  me,  or  by  another  appointment  from 
the  President  of  your  Conference. 

"  You  express  a  desire  that  Brother  Marvin  should  have 
a  similar  appointment,  and  there  is  no  man  to  whom  I 
would  sooner  give  it,  but  I  understand  I  can  give  it  only  to 
those  who  act  for  an  army  corps.  If  he  wishes  it  and  will 
operate  under  Kirby  Smith,  Magruder,  or  any  other  corps 
to  which  no  other  general  missionary  is  appointed,  I  will 
gladly  give  it,   and    if  you   can  communicate  with  him  you. 


174  HISTORY    OF    METHODISM    IN    ARKANSAS. 

may  say  to  him  that  he  may  select   his   corps,  go  to   work 
immediately  and  report  to  me. 

"Yours  truly, 

"  R.  Paine." 

It  will  be  seen  from  this  that  these  eminent  servants  of 
the  Church  received  their  appointments  as  missionaries  to 
the  army  directly  from  the  appointing  power  of  the  Church. 
The  writer  very  well  remembers  the  first  time  he  ever  saw 
Dr.  Kavanaugh.  The  division  to  which  he  (the  writer)  be- 
longed was  stationed  near  Camden,  and  being  in  town,  was 
holding  the  Wednesday  evening  prayer  meeting.  During 
the  service  a  venerable  looking  old  man  walked  in  and  took 
his  seat.  His  very  appearance  indicated  that  he  was  no 
ordinary  man.  At  the  conclusion  of  the  service  he  intro- 
duced himself  to  the  writer  and  stated  his  mission.  The 
writer,  as  a  chaplain  in  the  command  of  which  Dr.  Kava- 
naugh was  appointed  superintendent,  was  rejoiced  to  meet 
him.  In  a  short  time  we  had  the  pleasure  of  hearing  him 
preach  in  the  camps  to  hundreds  of  delighted  hearers. 
Whenever  it  was  known  that  Dr.  Kavanaugh  was  to  preach 
in  the  camps,  the  soldiers  came  by  the  hundreds  to  hear 
him.  I  doubt  not  that  some  of  the  finest  efforts  of  his  life 
were  made  in  the  camps  preaching  to  the  soldiers.  '  But 
great  as  were  the  results  of  his  personal  labors,  his  ability 
to  write  and  direct  the  labors  of  the  chaplains  was  even 
greater  in  permanent  good  to  the  soldiers. 

The  first  appearance  of  Rev.  E.  M.  Marvin  in  Arkansas 
was  in  the  spring  of  1863.  He  was  at  that  time  connected 
with  the  command  of  Major  General  Price  at  Little  Rock. 
While  at  Little  Rock  he  was  the  guest  of  Rev.  T.  R.  Welch, 
D.  D.,  pastor  of  the  Presbyterian  Church.  At  the  solicita- 
tion of  Dr.  Welch  he  continued  to  preach  in  Little  Rock 
for  several  months  with  great  power  and  acceptability  to 
large  and  interested  congregations  of  citizens  and  soldiers. 
The  profound  impression  made  by  Marvin  upon  the. officers 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1/5 

and  soldiers  gave  him  a  wonderful  influence  over  them,  and 
was  very  helpful  to  the  army  chaplains  in  the  prosecution  of 
their  work.  He  possessed  the  faculty  of  organization  in  a 
remarkable  degree,  and  by  his  counsel  enabled  the  chap- 
lains to  so  nearly  perfect  their  organization  that  their  influ- 
ence was  greatly  increased  among  the  soldiers. 

It  will  be  seen  from  the  list  of  chaplains  in  the  army  that 
the  soldiers  were  well  supplied  with  religious  services  dur- 
ing the  whole  period  of  the  war.  Whatever  may  be  said  of 
the  ordinary  army  and  navy  chaplain,  whose  whole  idea  of 
the  duties  of  a  chaplain  consists  in  a  perfunctory  perform- 
ance of  a  round  of  mere  official  duties,  the  chaplains  of  the 
Confederate  army  were  a  body  of  earnest,  devoted  men, 
whose  single  aim  was  to  administer  to  the  spiritual  wants  of 
the  soldiers  committed  to  their  care.  Many  of  these  chap- 
lains have  testified  that  some  of  the  best  results  of  their 
whole  ministerial  lives  were  during  their  labors  among  the 
soldiers  of  the  army. 

Speaking  of  the  labors  of  Marvin  and  others,  Dr.  B.  T. 
Kavanaugh  says  :  "  These  services  were  not  fruitless.  Under 
the  faithful  ministry  of  gospel  truth  by  Marvin  and  other 
faithful  chaplains  and  missionaries  very  extensive  revivals  of 
religion  occurred  in  the  army,  especially  during  the  winter 
encampment  in  Arkansas  during  the  winter  of  1863  and 
1864.  At  Little  Rock,  Camden,  Camp  Bragg  and  Three 
Creeks,  revivals  continued  for  months.  I  kept  an  estimate 
for  two  years  of  the  number  of  conversions  actually  re- 
ported, and  whose  names  were  reported  as  belonging  to  the 
Array  Church,  and  in  two  years  they  amounted  to  more  than 
2000.  Before  these  revivals  commenced  it  was  a  common 
remark  among  many  who  professed  to  be  Christians  that 
they  'could  not  see  how  a  man  could  live  a  religious  life 
while  in  the  army,'  but  after  the  revivals  had  extended  their 
salutary  influence  through  all  our  camps,  then  I  often  heard 
it  remarked  that  they  did  not  see  how  a  man  could  pre- 


176  HISTORY    OF    METHODISM    IN    ARKANSAS. 

serve  his  religious  character  unless  he  belonged  to  the  army." 
It  was  during  the  summer  of  1864  that  a  portion  of 
the  army  under  General  Price  were  encamped  at  Camp 
Yell,  six  miles  south  of  Camden,  where  one  of  the  most 
gracious  revivals  occurred  that  it  was  ever  the  privilege  of 
the  writer  to  witness.  An  immense  arbor  was  built  by  the 
soldiers,  which,  in  connection  with  a  large  grove,  formed  a 
beautiful  place  for  worship.  There  were  four  chaplains 
present — Thompson,  S.  Cochran,  J.  B.  Searcy  and  Horace 
Jewell.  These  alternated  in  conducting  the  services,  and 
were  sometimes  assisted  by  Rev.  A.  R.  Winfield,  who  at 
that  time  was  Post  Chaplain  for  the  garrison  at  Camden. 
Two  of  these  chaplains  were  Baptists  and  two  of  them  were 
Methodists;  yet  it  would  have  been  very  difficult  for  a 
stranger  to  have  discovered  any  difference  from  their 
preaching  and  the  instructions  given  to  those  who  pre- 
sented themselves  for  prayers.  The  writer  has  counted 
more  than  two  hundred  penitents  present  at  one  service 
for  prayers.  The  number  of  conversions  at  that  meeting 
could  not  be  accurately  obtained.  Several  hundred  are 
known  to  have  joined  the  Army  Church.  The  only 
times  when  anything  like  denominational  distinctions 
were  drawn  were  during  the  reception  of  members  into  the 
Army  Church.  By  agreement  of  the  chaplains  it  was  the 
duty  of  Brother  Cochran  (who  was  a  Baptist)  and  the  writer 
to  attend  to  their  reception  and  baptism.  It  was  our  cus- 
tom to  designate  certain  seats  for  those  who  expected  to  be 
Baptists  when  they  returned  to  their  homes  after  the  war, 
and  other  seats  for  those  who  desired  to  be  Methodists  or 
Presbyterians,  or  any  other  Church  that  could  recognize  the 
baptism  performed  by  the  writer  as  valid  baptism.  Brother 
Cochran  would  receive  all  those  who  expected  to  be  Bap- 
tists according  to  the  forms  of  that  Church,  while  the  writer 
would  receive  the  others  according  to  the  forms  of  the 
Methodist  Church. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I// 

There  was  a  beautiful  pool  near  by,  which  had  been  built 
by  the  Primitive  Baptists  for  the  purpose  of  immersion.  It 
was  our  custom  to  take  all  our  candidates  for  baptism  down 
to  this  pool  because  it  was  convenient.  It  was  frequently 
the  case  that  a  number  of  the  candidates  to  be  baptized  by 
the  writer  desired  the  ordinance  by  immersion,  while  the 
remainder  would  receive  it  by  affusion.  We  would  first 
baptize  those  who  received  it  by  affusion,  kneeling  at  the 
water's  edge  ;  after  which  we  would  immerse  the  others  in 
the  pool.  While  nothing  was  said,  it  was  observed  with 
some  degree  of  amusement  that  the  good  brother  would 
meet  our  immersed  candidates  at  the  water's  edge  and  give 
them  a  vigorous  shake  of  the  hand  ;  but  he  did  not  notice 
our  candidates  who  received  the  ordinance  by  affusion.  It 
is  due  him  to  say,  however,  that  he  was  one  of  the  purest 
men  we  ever  knew.  We  have  learned  that  some  years  after 
the  war  he  was  foully  murdered  by  a  half-breed  Indian  for 
what  little  money  he  was  supposed  to  have  about  his  person. 

Dr.  J.  B.  Searcy,  whose  valuable  services  in  the  acmy  will 
never  be  forgotten,  still  lives,  and  is  an  honor'ed  and  useful 
minister  in  the  Baptist  Church. 

Frequent  mention  has  been  made  in  these  pages  of  the 
"Army  Church."  This  was  intended  to  be,  and  was,  as  real 
a  church  as  any  that  ever  existed  in  Christendom.  It  may 
be  of  some  interest  to  the  reader  to  know  something  of  its 
origin  and  nature. 

The  chaplains  had  all  felt  the  necessity  for  some  sort  of 
organization  to  enable  them  to  preserve  the  results  of  their 
labors.  One  day  the  Rev.  E.  M.  Marvin  and  the  writer  were 
sitting  alone  in  the  old  Second  Street  Methodist  Church,  in 
Little  Rock,  and  lamenting  our  lack  of  organization  to  con- 
serve the  fruit  of  our  labors,  when  the  writer  suggested  the 
propriety  of  organizing  a  church — a  real  church  in  the  army. 
He  suggested  that  to  do  this  we  would  lose  our  identity 
with  our  own  church  at  home.     The  writer  maintained  that 

12— M 


1/8  HISTORY    OF    METHODISM    IN    ARKANSAS. 

there  was  no  impropriety  in  belonging  to  two  churches  at 
the  same  time.  Finally  Marvin  decided  to  call  a  meeting  of 
chaplains,  who  appointed  E.  M.  Marvin  and  Thomas  Welch, 
pastor  of  the  Presbyterian  Church  in  Little  Rock,  as  a  com- 
mittee to  prepare  a  Constitution  and  Articles  of  Faith  for 
the  new  Church. 

There  were  nine  ministers  present  at  the  organization  of 
the  "Army  Church ;  "  six  were  of  the  Methodist  Episcopal 
Church,  South,  viz.:  E.  M.  Marvin,  Horace  Jewell,  Peter 
A.  Moses,  C.  F.  Dryden,  N.  M.  Talbott  and  M.  C.  Manly. 
The  other  three  were  Thomas  Welch,  pastor  of  the  Presby- 
terian Church  at  Little  Rock;  J.  M.  Brown,  of  the  Associate 
Reformed  Presbyterian  Church,  and  chaplain  in  the  army  ; 
and  Rev.  F.  R.  Earle,  of  the  Cumberland  Presbyterian 
Church,  and  a  military  officer  of  the  rank  of  major.  Mar- 
vin was  chairman,  and  Horace  Jewell  was  secretary  of  the 
meeting.  Marvin  and  Welch  as  a  committee  reported  the 
following  plan  of  organization.  The  report  is  copied  from 
the  minutes  now  in  the  possession  of  the  writer  : 

ARTICLES    OF    FAITH    AND    CONSTITUTION. 

"  The  Christian  men  of  the  army,  believing  that  the  habita- 
tion of  God  by  his  spirit  constitutes  the  Church,  agree,  for 
their  edification  and  for  the  conversion  of  their  fellow-men, 
to  organize  the  Church  of  the  Army,  with  the  following 
Articles  of  Faith  and  Constitution: 

"  Article  i.  We  believe  the  Scriptures  of  the  Old  and 
New  Testaments  to  be  the  Word  of  God;  the  only  rule  of 
faith  and  obedience. 

"  Article  2.  We  beUeve  in  one  God,  the  Father,  the  Son 
and  the  Holy  Ghost,  the  same  in  substance,  equal  in  power 
and  glory. 

"  Article ^.  We  believe  in  the  fall  in  Adam,  the  redemption 
by  Christ,  and  the  renewing  of  the  Holy  Ghost. 

"  Article  ^.  We  believe  in  justification  by  faith  alone,  and 
therefore  receive  and  rest  upon  Christ  alone  as  our  only  hope. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I79 

"  Article  5.  We  believe  in  the  communion  of  saints  and 
the  doctrine  of  eternal  rewards  and  punishments. 

CONSTITUTION. 

"  The  Christian  men  who  have  been  baptized,  adopting 
these  *  Articles  of  Faith,'  in  the  regiment,  shall  constitute 
one  church,  who  shall  choose  ten  officers  to  take  the  spirit- 
ual oversight  of  the  same.  Of  the  officers  so  selected  the 
chaplains,  or  one  selected  by  themselves,  shall  act  as  mode- 
rator. The  officers  shall  meet  once  a  month,  or  oftener  if 
necessary,  and  in  the  exercise  of  discipline  will  be  governed 
by  the  teachings  of  Christ.  They  will  keep  a  record  of  the 
names  and  the  manner  in  which  their  ecclesiastical  connec- 
tion is  dissolved." 

This  movement  was  criticised  by  some  at  the  time,  but 
the  vast  good  accomplished  by  it  was  a  full  vindication  of 
the  wisdom  of  the  movement.  Soon  after  the  organization 
of  these  army  churches  in  the  various  regiments,  we  were 
visited  by  a  gracious  revival,  in  which  hundreds  of  souls 
were  converted  and  gathered  into  these  army  churches. 

The  writer  has  traveled  four  large  districts  as  Presiding 
Elder,  and  can  state  from  large  observation  his  deliberate 
conviction  that  a  much  larger  per  cent  of  the  converts  in 
these  army  churches  remained  faithful  than  is  usual  in  our 
ordinary  revival  meetings. 

It  was  the  custom  for  the  chaplain  to  give  a  certificate  of 
church  membership  in  the  Army  Church,  and  so  far  as  the 
writer  knows,  these  certificates  were  duly  recognized  by  the 
churches  at  home  when  presented  for  membership.  The 
writer  speaks  from  personal  knowledge  when  he  says  that 
the  type  of  piety  exhibited  by  the  members  of  these  army 
churches  was  equal  to  the  best  he  has  ever  known  in  our 
regular  pastoral  charges. 

The  history  of  the  world,  so  far  as  the  writer  knows,  does 
not  furnish  a  parallel  to  the  disbanding  of  the  Confederate 
armies.     It  is  a  well-known  fact  that  the  usual  effect  of  great 


l80  HISTORY    OF    METHODISM    IN    ARKANSAS. 

wars  is  to  thoroughly  demoralize  the  soldiers  engaged  in  the 
contest.  Soon  after  the  revolutioary  war  a  wave  of  infidel- 
ity swept  over  the  United  States  that  threatened  to  deluge 
theland  with  French  infidelity,  but  no  such  disastrous  effects 
followed  the  civil  war  between  the  States.  While  some  few 
may  have  lost  their  faith  during  the  great  contest,  the  great 
body  of  the  Christian  men  of  the  army  returned  to  their 
homes  with  as  vigorous  a  type  of  piety  as  they  carried  into 
the  army,  and  thousands  who  left  as  unconverted  young 
men  returned  to  their  homes  to  gladden  the  hearts  of  their 
friends  by  taking  their  places  as  faithful,  devoted  Christians. 

The  Ouachita  Conference  during  this  year  lost  two  very 
valuable  members  by  death,  Duncan  L.  G.  McKenzie  and 
William  Winborne. 

D.  L.  G.  McKenzie  was  received  on  trial  in  the  Arkansas 
Conference  in  1853,  and  appointed  to  the  Little  Rock  Cir- 
cuit;  in  1853,  to  the  Camden  Circuit;  in  1854,  to  the 
Brownsville  Circuit  ;  in  1855,  Little  Rock  Circuit  ;  in  1856, 
Washington  Station ;  in  1857,  Little  Rock  Station;  in  1858^ 
Little  Rock  Station;  in  1859,  i860,  Little  Rock  District  ;  in 
1 861,  1862,  Little  Rock  Station.  This  was  the  last  appoint- 
ment he  received  from  the  Conference.  Soon  after  his  ap- 
pointment in  1862  to  Little  Rock,  he  was  taken  seriously  ill 
and  continued  to  grow  worse  until  his  death,  which  occurred 
about  the  last  days  of  December,  at  his  home  in  Little  Rock. 
He  was  regarded  as  one  of  the  most  faithful  and  devoted 
preachers  in  the  Conference,  and  was  greatly  beloved  by  all 
who  knew  him.  His  ability  as  a  preacher  was  of  a  very 
high  order.  His  pleasant  manners,  ardent  piety  and  clear, 
sound  preaching  enabled  him  to  command  the  attention  of 
all  classes  of  the  people,  who  received  his  ministrations  with 
delight. 

William  Winborne. — In  the  absence  of  any  information  in 
reference  to  this  devoted  servant  of  Christ,  other  than  can 
be  obtained  from  the  minutes,  we  are  confined  to  these.    At 


HISTORY    OF    METHODISM    IN    ARKANSAS.  lOl 

this  session  of  the  Conference  there  were  no  meinoirs  fur- 
nished for  insertion  in  the  minutes.  The  minutes  show  that 
he  was  received  on  trial  in  the  Ouachita  Conference  in  1854 
and  appointed  to  the  Hampton  Circuit;  in  1856,  to  the  War- 
ren Circuit;  in  1857,  Ouachita  Circuit;  in  1858,  Ouachita 
Circuit;  in  1859,  Center  Point  Circuit;  in  i860,  1861,  Clark 
Circuit;  in  1862,  Clark  African  Mission.  He  was  a  faithful, 
devoted  minister  of  the  gospel.  I  have  been  informed  by 
one  who  knew  him  well  that  he  was  a  preacher  of  great  zeal 
and  boldness,  and  fearless  in  his  reproof  of  sin.  His  cour- 
agewas  so  tempered  by  gentleness  and  love  that  it  won  the 
hearts  of  those  who  heard  him.  His  son,  Finch  Winborne, 
now  a  member  of  the  Texas  Conference,  was  for  several 
years  a  member  of  the  Little  Rock  Conference. 

A  couple  of  incidents  occurred  at  the  session  of  the  Oua- 
chita Conference  for  this  year  that  shows  the  intensely  con- 
servative spirit  of  the  body  at  that  time.  On  account  of 
the  disturbed  coj;idition  of  the  country  the  Conference  had  not 
been  favored  with  the  presence  of  a  Bishop  for  several  years, 
and  in  consequence  there  were  a  number  ofyoung  men  who 
had  been  elected  to  deacons  and  elders'  orders  who  had  not 
received  ordination.  A  resolution  was  introduced  to  re- 
quest the  President  of  the  Conference  to  proceed  to  the  ordi- 
nation of  these  young  men.  It  was  argued  at  length  by 
some  of  the  members  of  the  body,  who  claimed  that  the  ex- 
igencies of  the  case  demanded  it,  and  that  it  was  in  full  ac- 
cord with  the  spirit  of  Methodism,  but  the  proposition  was 
promptly  voted  down  by  the  Conference  as  a  violation  of 
the  law  of  the  Church,  which  must  be  obeyed  as  long  as  the 
Conference  remained  a  part  of  the  Methodist  Church. 

The  other  case  was  where  a  young  preacher  within  the 
Federal  lines  had  taken  the  oath  of  allegiance  to  the  Fed- 
eral government.  A  resolution  of  censure  was  introduced, 
but  was  voted  down,  upon  the  ground  that  this  was  purely 
a  political  question  with  which  the  Conference  had  no  juris- 


1 82  HISTORY    OF    METHODISM    IN    ARKANSAS. 

diction;  that  it  did  not  involve  moral  character.  It  is  cer- 
tainly a  matter  of  gratitude  to  us  at  this  day  to  know  that 
in  the  darkest  hour  of  the  country's  history,  the  Church  was 
able  to  maintain  its  attitude  of  a  non-political  Church;  that 
while  its  membership  were  true  to  their  country  as  citizens, 
that  as  a  Church  they  were  equally  faithful  to  the  teachings 
of  our  Divine  Lord, 

The   Arkansas  Conference  for   1864  met  at   Jacksonport, 
October  26  and  27.     It  will  be  seen  from  the  disturbed  con- 
dition of  the  country  that  the  Conference  remained  in  session 
but  two  days,  and  a  large  number  of  the  preachers   were      « 
unable  to  be  present. 

No  Bishop  being  present,  John  Cowle  was  elected  Presi- 
dent of  the  Conference.  There  were  no  admissions  on  trial 
and  no  transfers  to  the  Conference. 

W.  M.  Robins,  Josiah  Williams  and  Benoni  Harris  were 
chaplains  in  the  Confederate  States  army,  Lewis  P.  Lively, 
George  Shaeffer  and  Green  Boyd  were  transferred  to  the 
Texas  Conference. 

There  was  one  death  during  the  year,  which  occurred 
under  the  most  painful  and  distressing  circumstances  : 

John  H.  Rice  was  born  in  Middle  Tennessee,  December 
26,  1828;  professed  religion  and  joined  the  Methodist 
Church  in  1839.  He  was  licensed  to  preach  on  the  Hickory 
Creek  Circuit,  Tennessee  Conference,  June  10,  1848.  He 
was  admitted  on  trial  in  the  Arkansas  Conference,  at  Bates- 
ville,  Ark.,  November  9,  1849.  He  was  ordained  Deacon  in 
1851^  and  was  ordained  an  Elder  in  1853.  He  traveled  the 
following  circuits  in  the  order  named  :  Benton,  Ouachita, 
Smithville,  Lewisburg,  Benton,  Helena  Station,  Lawrence- 
ville,  Batesville  Station. 

In  1863  he  was  appointed  chaplain  to  Col.  Shaver's  regi- 
ment in  the  Confederate  service,  and  did  faithful  service  in 
that  position   until   his   death,    which    occurred   March    25,. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I83 

1864  The  following  is  the  account  given  of  his  cruel  and 
untimely  death  : 

Brother  Rice  by  some  means  had  been  cut  off  from  his 
own  command,  and  had  been  with  Major  Rutherford's  bat- 
talion in  the  capacity  of  chaplain.  A  detachment  had  been 
sent  to  reconnoiter  the  Federal  camp  at  Batesville.  On 
their  return  their  camp  was  surprised  by  a  detachment  of 
seventy-five  men  from  companies  B  and  C,  of  the  Second 
Arkan-as  United  States  Volunteers,  Col.  Phelps.  Brother 
Rice  attempted  to  escape,  but  having  his  horse  shot  from 
under  him,  immediately  surrendered.  The  captain  command- 
ing rushed  upon  him,  and  with  bitter  oaths  refused  to  recog- 
nize his  surrender,  and  told  him  he  had  to  die.  Brother 
Rice  asked  him  for  time  to  pray.  The  fiendish  answer  was, 
**  It  is  too  late  to  pray  now."  Rice  fell  upon  his  knees,  and 
raising  both  hands  made  a  Masonic  appeal  to  him,  and 
commenced  praying,  at  which  time  the  Captain  shot  him 
twice  through  the  head  with  a  navy  pistol;  one  ball  entering 
a  little  behind  the  corner  of  the  mouth,  and  coming  out 
directly  on  the  other  side.  He  was  then  robbed  and  strip- 
ped and  left  in  the  woods  to  rot. 

Brother  Rice  was  an  unarmed  Confederate  chaplain,  in 
the  regular  performance  of  his  duties  as  such.  For  many 
years  he  had  been  a  faithful  minister  of  the  gospel  in  the 
Arkansas  Conference,  and  was  held  in  high  esteem  by  his 
brethren.  The  fact  that  he  was  appointed  to  some  of  the 
most  prominent  charges  in  the  Conference  was  an  evidence 
of  the  confidence  that  was  reposed  in  his  ability  and  fidelity 
to  the  Church  of  Christ. 

The  Ouachita  Conference  for  1864  was  held  at  Columbia 
camp-ground,  William  P.  Ratcliffe,  President,  and  James 
E.  Cobb,  Secretary. 

The  following  were  admitted  on  trial  in  the  Conference  : 
Edward  R.  Barcus,  Charles  A.  Williams  and  George  Evans. 
Of  this  number,  Edward  R.  Barcus  remained  in  the  Confer- 


184  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ence  until  1 871,  when  he  transferred  to  one  of  the  Texas 
Conferences,  where  he  is  now  a  useful  and  honored  member. 
Charles  A.  Williams  located  in  1868,  and  is  now  a  useful 
local  preacher  within  the  bounds  of  the  Pine  Bluff  l^istrict. 
George  W.  Evans  transferred  in  1870  to  the  Western  Con- 
ference. 

There  were   three  deaths  during  this  year,   Jesse  S.  Mc- 
Allister, James  M.  Lee  and  Littleton  H.  Johnson. 

Jesse  S.  McAllister  was  received  on  trial  in  the  Indian 
Mission  Conference,  in  1847,  and  appointed  to  the  New 
Hope  Female  School  and  Station.  In  1849  he  was  trans- 
ferred to  the  Arkansas  Conference,  and  appointed  to  Elm 
Springs  Academy,  where  he  remained  until  1854,  when  he 
was  appointed  Superintendent  of  Crawford  Institute.  In 
1856  he  was  transferred  to  the  Ouachita  Conference,  and 
appointed  to  a  professorship  in  Tulip  Female  College,  which 
position  he  held  until  the  school  was  broken  up  by  the  war. 
His  health  failing,  he  was  granted  a  superannuated  relation 
in  1863,  when  his  health  continued  to  decline  until  his  death, 
which  occurred  during  the  year  1864.  Jesse  McAllister  was 
a  preacher  of  very  superior  ability,  and  was  noted  for  his 
amiable  disposition  and  fine  social  qualities.  He  was  eve- 
rywhere recognized  as  a  refined,  cultivated.  Christian  minis- 
ter, and  superior  educator.  The  growing  popularity  of  Tu- 
lip Female  College  was  largely  due  to  the  presence  of  Jesse 
McAllister  as  one  of  the  teachers  in  the  institution. 

James  M.  Lee  was  admitted  on  trial  in  i860,  and  was  re- 
garded as  a  young  preacher  of  very  superior  promise. 

Littleton  Johnson  was  received  on  trial  in  the  Ouachita 
Conference  in  1854,  and  appointed  to  Perryville  Mission; 
in  1855,  Napoleon  Mission;  in  1856,  Saline  Mission;  in 
1857,  Perryville  Circuit;  in  1858,  Rockport  Circuit;  in  1859, 
DeWitt  Circuit;  in  i860,  Oakland  Grove  Circuit;  in  1861, 
Old  River.  In  1862  he  was  appointed  chaplain  of  a  regi- 
ment in  the   Confederate  army,  which  position  he   retained 


HISTORY    OF    METHODISM    IN    ARKANSAS.  185 

until  the  time  of  his  death.  He  was  a  plain,  practical  and 
useful  preacher,  one  who  enjoyed  the  esteem  of  his  breth- 
ren. 

The  year  1864  closed  with  the  dark  clouds  of  despair 
resting  upon  the  country.  All  hope  of  success  had  been 
abandoned  by  all  except  a  very  few  sanguine  persons. 
Nothing  but  a  sense  of  honor  kept  the  soldiers  to  their 
places  in  the  field.  The  leaders  were  without  any  definite 
plan,  simply  waiting  for  something  to  transpire  that  might 
possibly  avert  the  doom  that  seemed  to  be  hanging  over  the 
country.  Every  available  soldier  had  been  called  to  the 
field,  and  none  were  left  at  home  except  a  few  old  and  feeble 
men,  and  boys  who  were  too  young  to  go  into  the  army. 

Many  of  the  appointments  for  this  year  were  merely 
nominal,  for  such  was  the  disturbed  condition  of  the  coun- 
try that  many  of  the  preachers,  especially  in  the  northern 
part  of  the  State,  were  unable  to  reach  their  appointments. 
The  minutes  for  the  Arkansas  Conference  show  that  there 
were  no  reports  from  the  charges  ;  while  the  reports  from 
the  Ouachita  Conference  were  very  imperfect. 

The  minutes  show  the  following  chaplains  in  the  Confed- 
erate army  for  this  year  :  Benoni  Harris,  W.  M.  Robbins, 
Josiah  Williams,  A.  R.  Winfield,  Horace  Jewell,  E.  R.  Har- 
rison, W.  A.  Chamberlain,  M.  H.  Wells,  J.  R.  Harvey,  B.  G. 
Johnson,  W.  J.  Davis,  Geo.  W.  Evans,  H.  D.  McKennon, 
James  E.  Cobb. 


CHAPTER    XVI. 

Conference  Sessions  of  1865 — Admissions  on  Trial — 
Thomas  Howard — S.  G.  Colburn — John  H.  Riggin — 
George  Butler — Transfers — Obituary  Notice — Con- 
ference Roll. 

In  the  spring  of  1865  the  great  war  between  the  States 
came  to  a  close.  The  armies  of  Lee  and  Johnson  had  al- 
ready been  surrendered,  when  Gen.  Kirby  Smith  surren- 
dered the  armies  of  the  Trans-Mississippi  Department  April 
26th.  "  The  troops  who  were  surrendered  by  these  com- 
mands set  out  to  make  their  way  homeward  by  whatever 
means  they  could,  many  of  them  being  long  distances  from 
home  and  without  a  cent  of  money  to  aid  them  in  their  re- 
turn, but  walking  or  riding — singly  or  in  squads — as  they 
had  done  when  soldiers,  and  being  assisted  by  the  usual 
hospitality  of  the  country  through  which  they  passed,  a 
people  who  made  it  a  practice  to  divide  the  last  loaf  with  a 
Confederate  soldier,  they  eventually  came  to  their  journey's 
end. 

"  The  restoration  of  peace  found  the  people  of  Arkansas 
almost  broken  in  fortune.  In  the  progress  of  the  war 
farms  had  been  ruined,  barns,  fences  and  houses  destroyed, 
stock  carried  off  or  killed  ;  for  such  of  them  as  had  con- 
ducted mercantile  or  other  business,  all  business  connections 
had  long  ago  terminated;  slaves  which  had  constituted  the 
chief  element  of  property  had  been  liberated,  and  there  was 
Hterally  nothing  left  them  in  the  way  of  their  former  pos- 
sessions ;  but  thoroughly  accepting  the  situation,  they  set 
to  work  wherever  they  could  with  resolute  purpose  to  the 
grave  task  of  rebuilding  their  private  fortunes.  Turning 
their  hands  to  whatever  occupation  presented  itself,  men  ad- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  187 

dressed  themselves  everywhere  to  the  pressing  subject  of 
earning  a  livelihood."  The  Church  had  suffered  in  common 
with  the  country  in  the  loss  of  men  and  property.  Not 
only  had  all  improvements  and  aggressive  movements  been 
suspended,  but  there  had  been  great  destruction  of  Church 
property,  and  in  its  impoverished  condition  the  Church  was 
not  able  to  supply  the  loss. 

The  thirtieth  session  of 'the  Arkansas  Conference  met  at 
Jonesboro,  October  4,  1865,  John  M.  Steele,  President. 

There  was  one  admission  on  trial,  Thomas  H.    Howard. 

The  Ouachita  Conference  for  this  year  met  at  El  Dorado, 
Andrew  Hunter,  President. 

There  were  six  admissions  on  trial,  Samuel  G.  Colburn, 
John  H.  Riggin,  Benjamin  O.  Davis,  James  Stincil,  George 
E.  Butler  and  William  C.  Adams.  George  W.  Primrose  was 
received  by  transfer  from  the  Missouri  Conference. 

There  was  one  death  during  the  year  in  the  Arkansas 
Conference — Joseph  W.  Bissell.  He  was  born  in  Nash 
County,  North  Carolina,  about  the  year  1835.  He  was 
licensed  to  preach  in  1858  and  admitted  on  trial  in  the  Ar- 
kansas Conference  at  Van  Buren,  Ark.,  November,  i860, 
and  appointed  to  the  Rowesville  Circuit ;  in  1861,  to  the 
Dardanelle  Circuit;  in  1862  and  1863,  to  the  Gainesville 
Circuit;  in  1864,  to  the  Big  Creek  Circuit,  where  he  died 
August  25,  1865.  Such  was  his  fidelity  to  the  Church  and 
his  acceptability  on  all  the  fields  where  he  had  labored  that 
he  commanded  the  esteem  of  all  who  knew  him. 

The  returns  for  this  year  are  so  imperfect  that  it  is  im- 
possible to  give  a  satisfactory  report  of  the  numbers  within 
the  Church.  There  were  thirty-nine  traveHng  preachers  in 
connection  with  the  Conference.  In  i860  there  were  fifty 
traveling  preachers  in  the  Conference,  showing  a  loss  of 
eleven  traveling  preachers  during  the  five  years  of  the  war. 

The  Ouachita  Conference  in  i860  reported  eighty-one 
traveling  preachers,  showing  a  loss  of  twenty-three  travehng 


l88  HISTORY    OF    METHODISM    IN    ARKANSAS. 

preachers  during  this  time.  As  there  are  no  reported  sta- 
tistics for  this  year  it  is  impossible  to  ascertain  the  number 
of  members  within  the  State  at  this  time.  Enough  is  known 
however,  to  ascertain  that  there  had  been  a  great  decrease 
during  ihe  four  years  that  the  war  was  raging  throughout 
the  State.  All  the  charges  had  been  greatly  depleted  and 
impoverished,  and  in  some  instances  they  had  been  totally 
destroyed.  In  many  instances  it  was  like  the  complete  re- 
organization of  the  Church,  and  in  a  few  instances  the  so- 
cieties were  completely  blotted  out  of  existence. 

When  the  preachers  met  at  Conference  it  was  with  mingled 
feelings  of  joy  and  sadness.  They  were  rejoiced  to  meet 
each  other  again  in  Conference  after  the  desolations  of  the 
past,  and  to  praise  the  good  Providence  of  God,  that  had 
brought  tiiem  safely  through  the  terrible  ordeal,  but  they 
were  filled  with  sadness  at  the  desolations  that  had  come 
upon  the  Church,  and  at  the  recollections  of  the  losses  they 
had  sustained  during  the  four  years  of  conflict — there  were 
so  many  friendly  voices  that  had  been  hushed  in  death. 

The  Methodist  Church  was  not  alone  in  the  losses  sus- 
tained ;  every  other  denomination  suffered  as  greatly  from 
the  same  causes.  The  peculiar  organization  of  the  Metho- 
dist Church  enabled  it  to  reorganize  more  rapidly  than  some 
others.  In  a  very  short  time  the  entire  machinery  of  the 
Church  was  in  successful  operation.  The  districts,  circuits,  and 
stations  were  being  filled  by  earnest,  devoted  men  ;  the  scat- 
tered membership  of  the  Church  were  being  gathered  together 
and  reorganized  into  societies.  The  hundreds  of  converts  that 
had  united  with  the  Army  Church  during  the  war,  united 
with  the  home  churches  and  contributed  largely  to  the  es- 
tablishment of  the  Church  upon  a  firm  base  for  future  work. 
Many  of  these  converts  in  the  Army  Church  proved  to  be 
very  valuable  acquisitions  to  the  Church  in  time  of  peace. 
During    this    year    there  were  quite   a    number  of  revivals 


HISTORY    OF    METHODISM    IN    ARKANSAS.  1 89 

throughout  the  State,  that  greatly  strengthened  and  encour- 
aged the  Church. 

The  Church  had  been  without  the  presence  of  a  Bi.sliop  in 
the  State  for  four  years,  and  in  consequence  there  were  a 
number  of  the  preachers  who  were  entitled  to  ordination, 
and  had  not  received  it,  and  in  consequence,  in  some  in- 
stances the  Church  had  suffered  for  lack  of  ministers,  au- 
thorized to  administer  the  sacraments. 

At  the  Conference  in  1863  the  necessity  for  the  ordination 
of  the  younger  preachers  was  felt  to  be  so  great  that  a  num- 
ber of  the  most  influential  preachers  of  the  Ouachita  Con- 
ference supported  a  resolution  to  the  effect  that  the  Presi- 
dent of  the  Conference,  in  the  absence  of  the  Bishop,  be  re- 
quested to  ordain  the  candidates  for  deacons'  and  elders' 
orders.  At  one  time  it  was  thought  that  the  motion  would 
prevail,  but  better  counsels  finally  prevailed,  and  the  motion 
was  defeated. 

.  An  incident  occurred  at  that  same  Conference  that  shows 
how  intensely  conservative  the  Conference  of  that  day  was 
on  all  questions  of  mere  civil  policy.  One  of  the  young 
preachers  who  had  been  within  the  Federal  lines  took  the 
oath  of  allgiance  to  the  Federal  government.  A  resolution 
of  censure  was  introduced  and  warmly  supported  by  a  num- 
ber of  the  brethren,  but  was  finally  defeated  by  the  Confer- 
ence, on  the  ground  that  however  improper  the  act  might 
have  been,  as  a  political  action,  it  was  one  of  those  questions 
with  which  the  Church  had  no  jurisdiction,  and  therefore  the 
Conference,  as  a  religious  body,  had  no  right  to  deliver  an 
opinion. 

It  is  a  matter  of  profound  gratitude  to  God  that  in  the 
midst  of  the  most  intense  excitement  the  Church  was  able 
to  maintain  its  high  position  on  all  merely  political  and 
civil  questions,  and  that  its  record  as  a  non-political  Church 
has  never  been  broken.  However  intensely  the  individual 
members  of  the  Church  may  feel  on  any  political  question* 


IQO  HISTORY    OF    METHODISM    IN    ARKANSAS. 

this  feeling  is  never  carried  info  tlie  Conferences  of  the 
Church. 

As  this  was  the  beginning  of  a  new  era  in  the  history  of 
the  Church  in  Arkansas,  a  list  of  the  two  Conferences  will 
be  of  interest  to  many.  The  roll  for  the  Arkansas  Confer- 
ence reads  for  the  year  1865  :  John  M.  Steele,  William  A. 
Cobb,  Burwell  Lee,  Robert  J.  Brittain,  William  T.  Noe, 
George  A.  Dannelly,  John  Rhyne,  Ed.  T.  Jones,  John  J. 
Roberts,  James  C.  Beckham,  Hy.  Y.  Garrison,  Thomas  H. 
Howard,  James  Mackey,  William  Shepherd,  M.  H.  McMur- 
try,  John  Cowle,  Benoni  Harris,  Daniel  W,  Evans,  John  W. 
Patton,  Richard  H.  Dodson,  Moses  C.  Morris,  W.  R.  Foster, 
F.  W.  Thacker,  Benjamin  F.  Hall,  H.  A.  Barnett, 
C.  N.  McGuire,  John  M.  Clayton,  H.  M.  Granade,  Isaac 
L.  Hicks,  William  R.  Knowlton,  Mortimer  B.  Pearson,  Rus- 
sell Reneau,  Richard  W.  Hammett,  William  Wilson,  Francis 
M.  Moore,  Jacob  W.  Shook,  William  M.  Robbins,  A.  W.  C. 
Drake,  Jesse  Griffin. 

The  roll  for  the  Ouachita  Conference  was:  William  P. 
RatcHffe,  Andrew  Hunter,  A.  R.  Winfield,  A.  B.  Winfield, 
John  H.  Blakeley,  John  Harris,  Alexander  Avery,  Robert 
L.  Jones,  Jerome  B.  Annis,  A.  H.  Kennedy,  James  E.  Cald- 
well, Lewis  Garrett,  Richard  F.  Colburn,  E.  N.  Watson,  J. 
W.  Brandon,  H.  D.  McKennon,  C.  M.  Slover,  Britton  G. 
Johnson,  W.  R.  J.  Husbands,  Cadesman  Pope,  E.  L.  Gaddie, 
C.  M.  Gentry,  B.  C.  Weir,  George  W.  Primrose,  Elijah 
Crowson,  John  N.  Doyle,  T.  B.  Atterbury,  James  R.  Har- 
vey, E.  R.  Barcus,  William  C.  Adams,  B.  O.  Davis,  Josiah 
Greer,  Horace  Jewell,  Samuel  Moore,  Burton  Williams,  J, 
C.  L.  Aikin,  M.  C.  Manley,  C.  O.  Steele,  William  Moore, 
James  P.  Hulse,  John  H.  Blakely,  Thomas  Hunt,  William  J. 
Scott,  Joseph  G.  Ward,  M.  Turner,  John  P.  Holmes,  Thomas 
W.  Hayes,  James  F.  Hall,  George  W.  Evans,  F.  M.  Rhodes, 
J.  M.  Stephenson.  R.  P.  Davies,  John  Pryor,  E.  R.  Harrison, 
John  F.  Riggin,  J.  A.  Glower,  James  A.  Stincil,  Charles  A. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  IQI 

Williams,  John  Dickson,  William  A.  Chamberlain,  Samuel 
G.  Colburn,  J.  A.  Stanley,  George  E.  Butler. 

An  examination  of  the  roll  of  the  Conferences  now  will 
show  that  a  very  large  part  of  those  whose  names  were  on 
the  roll  in  1865  have  passed  away.  Of  the  sixty-two 
preachers  of  the  Little  Rock  Conference  who  received  ap- 
pointments at  the  Conference  of  1865,  only  eleven  are  at  this 
date  (1892)  members  of  that  body.  Of  the  remainder,  fifteen 
have  either  transferred  to  other  Conferences  or  located, 
while  thirty-six  have  gone  to  their  final  reward. 

The  statistics  of  the  Arkansas  and  White  River  Confer- 
ences will  show  a  similar  condition  of  change.  Of  those 
that  remain  the  larger  part  have  grown  old,  and  have  in  a 
measure  retired  from  the  active  work  of  the  Church,  and  a 
new  generation  have  come  upon  the  stage  of  action.  "  God 
buries  his  workmen,"  but  his  work  goes  forward  with  in- 
creased interest  in  the  hands  of  younger  and  stronger  men. 


CHAPTER   XVIT. 

General  Conference  of  1866  —  New  Departure  — 
Changes  Wrought  by  the  War  —  Lay  Delegation — 
District  Conferences — Election  of  Bishops  Wight- 
man,  Daggett,  McTyere,  Marvin. 

The  great  changes  through  which  the  country  passed  dur- 
ing the  civil  war  from  1861  to  1865,  must  of  necessity  leave 
their  impress  upon  all  the  institutions  of  the  Church.  The 
immediate  and  unconditional  emancipation  of  4,000,000  of 
slaves  was  an  event  of  no  ordinary  magnitude.  It  disorgan- 
ized for  the  time  being  the  whole  labor  system  of  the  South, 
and  as  our  Church  was  principally  confined  to  this  portion 
of  the  country  it  was  more  seriously  affected  by  the  disas- 
ters of  the  war  than  other  Church  organizations.  There  had 
been  no  session  of  the  General  Conference  since  1858;  the 
Conference  cf  1862  failed  to  meet  on  account  of  the  dis- 
tuibed  condition  of  the  country.  It  was  thought  by  many 
that  the  changed  condition  of  the  country  would  demand  a 
change  in  the  organization  of  the  Church.  Many  sugges- 
tions were  made,  and  many  outsiders,  especially  political 
editors,  were  anxious  to  see  a  reunion  of  the  Churches 
North  and  South.  It  was  in  the  midst  of  this  confusion 
and  uncertainty  that  the  General  Conference  of  1866  met  in 
the  City  of  New  Orleans.  The  delegates  from  Arkansas 
were,  for  the  Ouachita  Conference,  William  P.  Ratcliffe, 
Andrew  Hunter,  A.  R.  Winfield  and  James  E.  Cobb  ;  for 
the  Arkansas  Conference,  John  M.  Steele,  J.  M.  P.  Hicker- 
son  and  Ed.  T.  Jones. 

In  their  opening  address  to  the  Conference  the  Bishops 
said  : 

"  If  we  are  to  judge  of  the  tone  of  the  religious  press  and 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I93 

the  action  of  many  of  our  Conferences,  great  concern  is  felt 
in  respect  to  certain  changes  in  our  economy.  It  is  obvi- 
ously unbecoming  in  us  as  Bishops  to  occupy  any  other  than 
an  impartial  relation  to  these  matters.  But  we  take  this 
occasion  to  urge  upon  you  the  importance  of  giving  these 
subjects  your  sober  and  prayerful  consideration.  From  our 
extensive  observation  of  the  state  and  wants  of  the  Church, 
we  hesitate  not  to  say,  that  some  improvement  in  our  econ- 
omy may  be  wisely  undertaken  at  this  time.  Well  for  us  if 
we  can  happily  avoid  extremes,  and  do  neither  too  little  nor 
too  much.  Let  us  remember  that  while  innovations  are  not 
necessarily  improvements,  wisdom  may  demand,  in  the  de- 
partment of  ecclesiastical  expediency,  new  applications  and 
developments  of  fundamental  principles."  The  Conference 
appointed  a  new  Committee  on  Changes  of  Economy  com- 
posed of  one  member  from  each  one  of  the  Annual  Confer- 
ences. This  of  itself  was  a  departure  from  the  old  methods. 
A  large  number  of  petitions,  memorials  and  resolutions  were 
sent  to  this  committee,  and  for  a  time  it  looked  as  though 
the  most  radical  changes  would  be  made  in  the  economy  of 
the  Church  ;  but  such  was  the  conservative  spirit  of  the  Con- 
ference that  no  changes  were  made  except  such  as  the 
changed  condition  of  the  country  seemed  to  demand. 

One  of  the  changes  proposed  was  the  name  of  the  Church 
from  Methodist  Episcopal  Church,  South,  to  Episcopal 
Methodist  Church.  It  passed  by  a  large  majority  in  the 
Conference,  but  it  failed  to  receive  the  three-fourths  majority 
in  the  Annual  Conferences  to  which  it  was  referred. 

Previous  to  this  Conference,  attendance  upon  the  class 
meeting  was  by  law  a  test  of  membership,  but  at  this  Confer- 
ence this  test  of  membership  was  removed  and  attendance 
upon  the  class-meeting  was  left  to  the  voluntary  action  of 
the  individual.  This,  however,  was  no  very  great  change, 
as  the  law  making  it  a  test  of  membership  had  been  a  dead 
letter  for  many  years. 

13— M 


194  HISTORY    OF    METHODISM    IN    ARKANSAS. 

The  Conference  also  abolished  the  six  months  probation 
for  membership  in  the  Church. 

The  system  of  District  Conferences  was  established  and 
made  a  part  of  the  Church  polity.  This  was  not  exactly  a 
new  feature  in  the  polity  of  the  Church,  as  District  Confer- 
ences were  held  from  1820  to  1836. 

Another  very  important  feature  in  the  economy  of  the 
Church  was  the  introduction  of  laymen  into  the  various 
Conferences  of  the  Church.  Twenty-six  years  have  now 
passed  since  these  changes  were  made,  and  they  have  stood 
the  test  of  time,  and  the  wisdom  of  the  Conference  in 
their  adoption  has  been  fully  vindicated.  Great  fear  was 
expressed  by  many  of  the  more  conservative  of  the  member- 
ship of  the  Church  that  the  lay  delegates  in  the  Conferences 
would  imperil  the  stability  of  the  organization  by  extreme 
radical  measures  upon  many  questions  ;  but  it  has  been  fre- 
quently remarked  that  as  a  class  they  are  more  conservative 
than  the  ministry  and  less  inclined  to  changes  of  polity. 

The  Episcopacy  had  been  greatly  weakened  by  the  death 
of  Bishop  Soule,  and  the  great  feebleness  on  account  of  age 
in  Bishops  Early  and  Andrew,  so  that  the  election  of  four 
new  Bishops  was  regarded  as  a  necessity  for  the  welfare  of 
the  Church.  Holland  N.  McTyiere,  William  M.  Wightman, 
David  S.  Daggett  and  Enoch  M,  Marvin  were  elected  to  the 
Episcopacy.    A  better  selection  could  not  have  been  made. 

The  name  of  the  Ouachita  Conference  was  changed  at 
this  session  to  Little  Rock  Conference,  as  being  more  ex- 
pressive of  its  geographical  position. 

The  Little  Rock  Conference  for  1866  met  at  Arkadelphia, 
Bishop  Pierce,  presiding. 

The  following  were  admitted  on  trial :  James  Stincil  and 
Jonathan  Clower.     By  transfer,  W.  H.  Browning. 

The  Arkansas  Conference  for  this  year  met  at  Searcy. 
There  was  one  admission  on  trial,  Thomas  Howard. 

This  was  the  first  time  in  a  number  of  years  that  the  Con- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  IQS 

ferences  in  Arkansas  had  received  an  official  visit  from  one 
of  the  Bishops  of  the  Church.  The  Church  from  this  time 
began  to  take  courage,  and  to  adjust  itself  to  the  changed 
condition  of  the  country.  The  various  interests  of  the 
Church  began  to  receive  more  attention  at  the  hands  of  the 
preachers  and  people. 

The  Little  Rock  Conference  for  the  year  1867  met  at  Des 
Arc,  Bishop  Marvin  presiding.  This  was  his  first  visit  to 
the  State  since  his  election  to  the  Episcopacy.  His  visit  to 
the  Arkansas  Conference  was  hailed  with  delight  by  hun- 
dreds who  had  heard  him  during  the  war.  V/e  have  had 
occasion  to  speak  of  his  earnest  and  successful  labors  among 
the  soldiers  and  of  the  great  esteem  in  which  he  was  held 
by  them.  When  the  news  of  his  election  to  the  Episcopacy 
reached  the  Church  in  Arkansas  there  was  a  great  desire 
upon  the  part  of  the  preachers  and  people  to  see  and  hear 
him  again.  During  this  visit  to  the  Arkansas  Conference 
the  expectations  of  the  people  were  fully  met  both  in  the 
pulpit  and  in  the  chair. 

The  admissions  on  trial  were  R.  W.  Massey  and  William 
O.  Lanier.  R.  W.  Massey  traveled  for  a  few  years  and  lo- 
cated.    William  O.  Lanier  discontinued  in  1870. 

At  this  session  an  incident  occurred  that  shows  that  the 
Conferences  of  the  present  day  are  much  more  rigid  in  the 
enforcement  of  discipline  than  the  Conferences  of  that  day. 
At  the  Conference  of  1866  Horace  Jewell  was  appointed  to 
the  Monticello  Station  and  refused  to  go  to  his  work,  but 
immediately  went  to  Louisiana  and  was  appointed  to  Mon- 
roe. When  the  Conference  met  in  Des  Arc  his  name  was 
called  and  a  vote  of  censure  was  had,  after  which  his  char- 
acter was  passed,  and  he  was  transferred  to  the  Louisiana 
Conference.  Within  recent  years  several  members  of  differ- 
ent Annual  Conferences  have  been  suspended  for  the  same 
offense.  Some  allowance  perhaps  was  made  for  the  peculiar 
circumstances  that  existed  at  that  time. 


196  HISTORY    OF    METHODISM    IN    ARKANSAS. 

This  was  the  first  time  in  the  history  of  the  Church  in 
Arkansas  that  lay  delegates  had  been  admitted  to  seats  in 
the  Conference,  There  were  some  who  entertained  grave 
doubts  as  to  the  propriety  of  the  measure,  but  the  most 
timid  soon  became  convinced  of  the  wisdom  of  the  plan,, 
and  our  lay  brethren  by  their  wise  and  conservative  coun- 
sels have  fully  justified  the  wisdom  of  their  admission  into 
the  Conferences  of  the  Church.  Upon  several  occasions 
their  wise  conservatism  has  saved  the  Church  from  hasty 
and  inconsiderate  action.  A  little  more  than  twenty-five 
years  have  passed  and  our  lay  brethren  are  everywhere 
recognized  as  important  factors  in  all  our  Conferences,  and' 
have  largely  aided  in  the  growth  and  development  of  every 
interest  of  the  Church, 

At  this  session  of  this  Conference  there  arose  considerable 
discussion  in  reference  to  the  use  of  tobacco.  The  foUow-^ 
ing  resolution  was  finally  adopted  : 

"Seeing  the  tendency  of  the  Church  to  needless  self- 
indulgence  and  softness,  we  say  to  clergy  and  laity  that  at 
this  time  there  is  a  great  evil  in  the  Church,  in  the  use  of 
snuff  and  tobacco,  and  that  there  is  now  more  money  spent 
in  that  needless  self-indulgence  than  is  raised  for  all  the  be- 
nevolent charities  of  the  Church  ;  therefore,  be  it 

"  Resolved^  That  we  will  use  all  means  in  our  power  to 
dissuade  our  members  from  the  use  of  the  same,  and  that 
the  moral  influence  of  the  Church  be  against  it." 

At  the  same  session  of  the  Conference  there  was  quite  a 
spirited  discussion  about  the  use  of  organs  and  choirs  in  the 
Church.     The  Conference  finally  adopted  this  resolution : 

"  That  we  disapprove  of  the  use  of  choirs  and  instruments 
of  music  in  our  churches,  believing  that  they  tend  to  formality 
in  worship,  and  the  destruction  of  congregational  singing." 

Pending  the  discussion  of  the  question  the  following  ques- 
tion of  law  was  propounded  to  the  Bishop  for  an  Episcopal 
decision : 


HISTORY    OF    METHODISM    IN    ARKANSAS.  IQ/ 

"  Is  it  not  in  accordance  with  the  discipHne  of  the  Church 
for  any  individual  society  that  may  see  proper  to  have  an 
organ  and  choir  ?" 

Answer  :  "  There  is  no  specific  law  of  the  discipline  de- 
priving individual  societies  of  the  right  to  regulate  their  own 
church  music  ;  but  the  spirit  of  the  discipline,  chap.  3,  sec. 
4,  ques.  2,  ans.  4-7,  is  against  the  introduction  of  choirs  and 
organs.     [Signed]  E.  M.  Marvin." 

Both  parties  regarded  the  decision  as  favorable  to  their 
views,  so  the  decision  had  no  effect  upon  the  question  in  any 
manner  whatever. 

In  the  meantime,  the  custom  of  using  the  organ  in  the  ser- 
vices of  the  Church  has  grown  until  they  have  been  placed 
in  all  our  churches  in  the  cities  and  towns  and  in  a  great 
many  of  our  country  places.  The  opposition  to  the  organ 
has  well-nigh  ceased,  and  the  controversy  over  its  introduc- 
tion into  the  Church  will  have  been  forgotten,  or  remem- 
bered only  as  a  thing  of  the  past. 

The  Arkansas  Conference  for  this  year  met  at  Searcy, 
Bishop   Marvin  presiding. 

The  admissions  on  trial  were  Robert  A.  Allison,  William 
W.  Gillispie,  W.  M.  Watson,  G.  W.  Stewart,  William  R. 
Young,  Van  Buren  Tate,  Stephen  P.  Hicks,  John  H.  Dye, 
A.  Mathis,  R.  H.  Young,  A.  C.  Ray,  David  Sturdy,  C.  S. 
Floyd.  Of  this  number  several  have  become  prominent  in 
the  work  of  the  Church  in  Arkansas.  Robert  A.  Allison 
traveled  for  several  years,  doing  faithful  service,  and  located 
in  1872.  W.  W.  Gillispie  died  in  1872,  after  a  few  years  of 
faithful  service.  W.  M.  Watson  is  a  faithful  and  devoted 
member  of  the  White  River  Conference,  and  enjoys  the  es- 
teem and  confidence  of  his  brethren.  G.  W.  Stewart  was 
discontinued  in  1869.  Van  Buren  Tate  located  in  1873. 
Stephen  P.  Hicks  transferred  to  the  Indian  Mission  Confer- 
ence. John  H.  Dye  is  an  honored  member  of  the  White 
River  Conference,  and  is  at  this  time  President  of  Galloway 


198  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Female  College.  Dr.  Dye  has  filled  a  number  of  very  im- 
portant positions  in  the  Church,  and  has  been  for  a  number 
of  years  the  Superintendent  of  the  State  School  for  the 
Blind.  A.  C.  Ray  located  in  1874,  after  eight  years  of 
faithful  service. 

The  statistical  report  for  this  year  shows  a  membership  of 
13,056  white  members  for  the  Arkansas  Conference,  and  8412 
white  members  for  the  Little  Rock  Conference. 

The  Arkansas  Conference  for  1868  met  at  Jacksonport, 
Bishop  Pierce  presiding. 

The  following  preachers  were  received  on  trial  at  this 
Conference  :  Henry  P.  Clay,  N.  E.  Fair,  F.  A.  Ellis,  George 
F.  Fair,  C.  H.  Ford,  WiUiam  H.  Martin,  C.  S.  Floyd,  J.  H. 
Porter,  A.  H.  Goodloe,  B.  H.  Young,  W.  R.  Young.  Of 
this  number  there  is  not  one  in  the  traveling  connection  in 
Arkansas.  They  have  either  transferred  to  other  Confer- 
ences or  they  have  located,  or  they  have  been  removed  by 
death.  A.  T.  Goodloe  transferred  to  the  Tennessee  Confer- 
ence in  1869.  H.  P.  Clay  was  discontinued  in  1870.  F.  A. 
Ellis  located  in  1873.  C.  H.  Ford  located  in  1891.  N.  E. 
Fair  and  W.  R.  Young  located  in  1870, 

The  Little  Rock  Conference  for  this  year  met  in  the  Town 
of  Warren.  Bishop  Pierce  presided  at  this  Conference 
again  to  the  great  pleasure  of  the  preachers  and  people. 

The  admissions  on  trial  were  James  A.  Anderson,  Am- 
brose D.  Jenkins,  William  O.  Lanier,  Thomas  H.  Ware,  W. 
H.  H.  Biggs,  r..  S.  Burnett,  George  Hare,  Leonard  M. 
Chandler  and  William  R.  Bayliss. 

The  transfers  to  the  Conference  were  William  C.  Hearn, 
William  J.  Davis  and  Henry  B.  Frazee.  Of  this  number  A. 
D.  Jenkins,  William  J.  Davis  and  Thomas  H.  Ware  are 
members  of  the  Little  Rock  Conference ;  William  O.  Lanier 
discontinued  in  1870;  George  Hare  located  in  1880,  and  en- 
gaged in  the  practice  of  medicine  ;  Leonard  M.  Chandler 
died  in  1871  ;  W.  H.  H.  Biggs  transferred  to  one  of  the  Texas 


HISTORY    OF    METHODISM    IN    ARKANSAS.  I99 

Conferences  in  1874;  Henry  B.  Frazee  transferred  to  the 
Florida  Conference  in  1875;  William  C.  Hearn  transferred 
to  the  Denver  Conference  in  1874;  James  A.  Anderson  trans- 
ferred to  the  White  River  Conference  in  1882,  and  continued 
in  that  Conference  until  his  death  in  1885. 

The  minutes  of  the  White  River  Conference  for  1885  con- 
tained the  following  memoir : 

"James  A.  Anderson  was  admitted  on  trial  in  the  Little 
Rock  Conference  in  1868  and  appointed  to  the  Brownsville 
Circuit;  ordained  Deacon  in  1870  and  Elder  in  1872.  In 
1882  he  was  transferred  to  the  White  River  Conference, 
where  he  continued  to  travel  until  his  death,  June  5,  1885, 
He  was  a  deeply  pious  and  useful  preacher,  and  was  greatly 
esteemed  by  all  who  knew  him  as  a  man  of  great  moral 
worth.  To  one  who  visited  him  during  his  last  illness  '  he 
said  his  heart  was  in  the  work  of  saving  souls,  and  if  it  was 
God's  will  he  would  like  to  be  restored  so  that  he  could 
call  sinners  to  repentance,  but  he  was  resigned  to  the  will 
of  God.'  He  was  never  married,  and  at  the  time  of  his 
death  was  54  years  old.  He  belonged  to  that  honored 
class  of  plain,  humble,  faithful  men  whose  record  is  in  the 
hearts  of  those  who  knew  him  best,  and  in  the  book  of  life 
to  be  revealed  in  the  last  day." 

NECROLOGY. 

There  are  periods  in  the  history  of  church  and  commu- 
nity when  the  death  of  a  prominent  citizen  or  an  honored 
and  efficient  minister  marks  an  era  in  the  history  of  that 
community  and  church.  The  year  1868  was  such  a  period 
in  the  history  of  Methodism  in  Arkansas,  when  one  of  the 
most  noted,  honored  and  talented  preachers  in  the  State 
passed  to  his  reward. 

At  such  periods  we  do  well  to  pause  for  the  time  and 
study  the  lives  of  such  men,  and  learn  something  of  the 
great  secret  of  their  power,  and  note  the  impress  that  they 
have  left  upon  society. 


200  HISTORY    OF    METHODISM    IN    ARKANSAS. 

To  write  the  life  of  William  P.  Ratclifife  would  be  in  a 
large  measure  to  write  the  history  of  the  Church  in  Arkan- 
sas from  1834,  the  date  of  his  entrance  into  the  Conference, 
until  his  death  in  1868.  At  the  session  of  the  Tennessee 
Conference,  which  met  at  Pulaski,  Tennessee,  November  6, 
1833,  a  young  preacher  was  received  on  trial,  and  transferred 
to  the  Missouri  Conference,  who  was  destined  to  exert  as 
great  an  influence  upon  the  destinies  of  Methodism  in  Arkan- 
sas as  any  one  man  that  ever  labored  in  the  State. 

William  P.  Ratcliffe  possessed  in  a  very  large  degree 
many  of  the  qualities  that  should  enter  into  a  successful 
itinerant  Methodist  preacher.  His  physical,  mental  and 
spiritual  qualifications  were  of  the  highest  order.  He  was  a 
man  of  great  physical  endurance  and  commanding  personal 
appearance.  In  social  life  there  was  a  happy  combination 
of  dignity  of  character  and  affability  of  manners  that  won 
the  respect  of  all  with  whom  he  came  in  contact.  His 
scholastic  attainments  were  very  good  for  that  early  day. 
and  being  a  close  student  and  possessing  a  strong,  vigorous 
intellect  he  amassed  a  large  fund  of  valuable  information. 
He  was  a  close,  accurate  thinker,  and  his  sound  practical 
judgment  made  him  a  valuable  and  safe  counsellor  on  all 
difficult  questions.  His  preaching  was  very  practical  ;  the 
theories  upon  which  he  delighted  to  dwell  were  the  plain, 
practical  duties  of  religion,  which  he  enforced  with  great 
spiritual  power.  Upon  occasion,  however,  he  could  defend 
the  great  doctrines  of  the  Church.  Such  was  his  accurate 
knowledge  of  the  doctrines  of  the  Church,  and  such  was  the 
logical  order  of  his  mind,  that  he  was  able  to  present  them 
with  great  clearness.  .  His  rule  was  to  make  careful  prepa- 
ration for  the  pulpit.  But  few  men  relied  as  implicitly  upon 
the  help  of  the  Holy  Spirit  in  preaching  the  Word  ;  but  with 
him  this  did  not  preclude  the  necessity  of  careful  prepara- 
tion. Upon  one  occasion  he  was  unexpectedly  called  upon 
to  preach,  and  after  having  preached  what  the  congregation 


HISTORY    OF    METHODISM    IN    ARKANSAS.  20I 

thought  was  a  very  good  sermon,  he  apologized  for  its 
length  by  stating  that  if  he  had  had  more  time  for  preparation 
he  would  have  been  able  to  condense  it  into  smaller  space. 
Although  he  was  not  an  orator  in  the  usual  sense  of  that 
term,  he-  was  an  attractive  preacher.  His  easy,  dignified 
manner  in  the  pulpit,  clear,  strong  voice,  his  ready  command 
of  the  purest  English  language,  and  close  logical  reasoning, 
made  him  an  attractive  and  pleasant  speaker.  Then  his 
great  earnestness,  pathos  and  tenderness,  brought  his  hearers 
into  closest  sympathy  with  himself. 

He  spent  much  of  his  time  in  prayer,  and  was  a  firm  be- 
liever and  strong  advocate  of  the  doctrine  of  Christian  per- 
fection. At  times  his  faith  would  rise  to  such  sublime 
heights  that  his  preaching,  and  the  force  of  his  example, 
would  carry  conviction  to  the  hearts  of  all  who  came  within 
the  circle  of  his  influence. 

The  following  obituary  notices  were  furnished  for  insertion 
in  the  minutes : 

"  William  P.  Ratcliffe. — The  subject  of  this  memoir  was 
born  in  Williamsburg,  Va.,  February  i8,  i8iO.  His  parents 
were  pious  and  in  early  life  instilled  religious  principles  into 
their  son.  His  earthly  father  he  claimed  as  his  spiritual 
father.  He  was  converted  to  God  in  Obion  County,  Ten- 
nessee, in  1832,  and  was  admitted  into  the  traveling  con- 
nection in  the  fall  of  1834.  He  was  transferred  to  the  Mis- 
souri Conference,  which  at  that  time  embraced  the  Territory 
of  Arkansas  ;  he  was  admitted  into  full  connection  at  the 
Arkansas  Conference,  which  held  its  first  session  at  Bates- 
ville  in  1836.  He  was  happily  married  to  Miss  Mary  Cum- 
mins at  Little  Rock,  where  he  was  stationed  that  year.  For 
more  than  thirty  years  he  labored  faithfully  to  build  up 
all  the  interests  of  Methodism  in  Arkansas,  nearly  all  the 
while  in  regular  work,  filling  circuits,  stations  and  districts. 
Always  promptly  at  his  post  and  faithful  to  his  work,  suc- 
cess attended  his  labors  wherever  he  went.     A  plain,  prac- 


202  HISTORY    OF    METHODISM    IN    ARKANSAS. 

tical,  earnest  preacher,  a  zealous  and  devoted  adherent  to 
all  the  doctrines  of  Methodism,  he  fully  subscribed  to  all  our 
laws  and  regulations.  He  was  a  man  of  strong  faith,  nour- 
ished by  constant,  earnest  prayer.  Of  him  it  may  be  truly 
said,  '  He  went  about  doing  good.'  He  was  apptjinted 
Bible  agent  in  1866  at  our  Conference  at  Arkadelphia,  and 
none  ever  had  a  better.  Truly  it  may  be  said  of  him  .  '  He 
died  at  his  post.'  He  closed  his  earthly  career  in  tiie  Vil- 
lage of  Mount  Ida,  Montgomery  County,  May  i,  1868,  while 
engaged  in  his  work  as  agent  of  the  American  Bible  So- 
ciety." 

William  P.  Ratcliffe  filled  so  large  a  space  in  the  history 
of  our  Church  in  Arkansas  that  justice  to  his  memory  and 
fidelity  to  the  truth  of  history,  requires  a  more  extended  no- 
tice of  this  eminent  servant  of  Christ  and  the  Church.  His 
old  friend  and  companion  in  toil.  Dr.  Hunter,  has  furnished 
the  following  tribute  to  the  memory  of  this  eminent  man  : 

"  From  the  time  William  P.  Ratcliffe  entered  upon  the 
work  of  the  ministry  in  Arkansas,  no  man  among  us  occu- 
pied a  more  prominent  place.  The  first  Conference  it  was 
my  privilege  to  attend  was  in  the  fall  of  1837  in  Little  Rock; 
Bishop  Andrew  was  President,  Brother  Ratcliffe  was  Secre- 
tary, and  he  continued  to  occupy  that  place  as  long  as  he 
lived,  with  a  few  exceptions.  He  attained  perfection  almost 
as  a  secretary  of  an  Annual  Conference.  When  I  first  knew 
him  he  was  a  handsome  young  man,  standing  nearly  six 
feet  in  his  boots,  dark  hair,  carrying  himself  as  straight  as 
an:  Indian,  with  a  carriage  and  gait  that  would  make  him 
in  any  company  a  gentleman.  He  had  just  closed  his  first 
year  as  a  station  preacher,  and  was  almost  idolized  by  the 
church  people  of  all  denominations.  He  and  Rev.  Mr. 
Moore,  the  first  pastor  of  the  Presbyterian  Church  in  Little 
Rock,  worked  together  in  perfect  harmony  and  a  life-time 
friendship  sprang  up  between  them,  which  has  been  re- 
newed in  the  bright  world  beyond,  where  "  friend  holds  fel- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  2O3 

lowship  with  friend."  During  the  year  of  which  I  speak  he 
married  Miss  Mary  Cummins,  who  proved  to  be  a  helpmeet 
indeed.  No  preacher  was  ever  more  fortunate  in  the  se- 
lection of  a  companion  for  life  ;  no  husband  and  wife  were 
ever  better  mated.  Bishop  Andrew  at  that  Conference 
placed  him  on  the  Helena  District.  For  four  years  he  la- 
bored in  that  field.  The  district  extended  from  the  mouth 
of  White  River  on  the  Mississippi  to  the  Missouri  line,  and 
as  far  west  as  to  include  all  the  settlements  on  '  Crowley's 
Ridge.'  The  Mississippi  River  was  not  leveed  then,  nor 
were  the  bayous  bridged  then  as  now,  and  preachers  had  all 
sorts  of  difficulty  in  keeping  up  their  appointments.  It  re- 
quired a  man  with  a  lion  heart  to  keep  the  ranks  of  the  itin- 
erancy unbroken  in  such  a  country  as  that.  They  went  to 
their  appointments  in  skiffs  and  canoes,  crossed  the  bayous 
on  the  backs  of  their  horses,  or  if  that  was  too  hazardous 
they  got  a  few  logs  together,  tied  them  with  grape  vines 
and  went  over.  None  of  these  difficulties  were  considered 
too  great  to  be  encountered  and  overcome  for  the  privilege 
of  preaching  the  gospel  to  those  denizens  of  the  swamps  of 
Eastern  Arkansas.  There  is  unwritten  history  here  that 
cannot  be  known  by  the  preachers  of  the  present  day.  The 
heroes  of  the  earlier  days  may  repeat  this  history  to  us, 
when  we  have  joined  them  and  are  resting  under  the  spread- 
ing branches  of  the  tree  of  life.  Ratcliffe,  Brown,  Steele, 
Avery  and  many  others  were  the  '  swamp  angels  '  of  that 
day,  having  the  everlasting  gospel  to  preach  to  the  inhabi- 
tants of  this  wilderness,  and  right  well  did  they  do  it.  Re- 
vival after  revival  resulted  from  their  labors  ;  churches  were 
organized  in  what  were  considered  the  most  unpromising 
communities.  Several  preachers  were  raised  up  who  ranked 
with  the  best,  and  the  Church  was  established  that  under 
the  impulse  received  has  continued  to  grow  and  flourish  as 
the  garden  of  the  Lord  ;  and  in  the  day  when  results  are 
traced  to  causes,  it  will   be  seen  that  to  William  P.  Ratcliffe 


204  HISTORY    OF    METHODISM    IN    ARKANSAS. 

more  than  any  other  is  due  the  honor  of  establishing  Meth- 
odism in  that  difficult  field.  More  than  half  a  Conference 
rest  securely  under  God  on  the  territory  over  which  Rat- 
cliffe  traveled  as  a  Presiding  Elder.  The  preachers  there 
today,  dwelling  under  their  own  vine  and  fig  tree,  may 
boldly  say  to  the  enemies  of  Methodism  :  '  Walk  about 
Zion  ;  tell  the  towers  thereof ;  mark  ye  well  her  bulwarks  ; 
consider  her  palaces,  that  ye  may  tell  it  to  the  generations 
following.'  '  This  God  is  our  God  for  ever  and  ever  ;  he 
will  be  our  guide  even  unto  death.' 

"As  a  practical  preacher  Ratcliffe  had  no  superior.  He 
never  preached  any  sky-scraping  sermons,  that  left  his 
hearers  gaping  and  wondering.  He  hid  behind  the  cross 
and  always  tried  to  make  the  impression  that  he  was  deliver- 
ing a  message  from  the  God  of  heaven.  Many  a  sinner  that 
had  gone  to  church  out  of  mere  idle  curiosity,  or  as  a  matter 
of  course,  has  under  his  preaching  remained  to  pray.  Hun- 
dreds in  eternity  will  call  him  blessed.  He  was  a  born  captain 
of  the  Lord's  host.  Had  he  drifted  into  military  life,  he 
would  have  won  renown  on  every  battlefield.  Under  the 
first  Napoleon  he  would  have  been  a  Marshal  Ney.  But  his 
natural  impetuo'sity  was  chastened  by  the  sanctifying  power 
of  the  spirit  of  God,  so  that  all  he  was  was  on  the  altar  of 
sacrifice.  He  could  not  live  without  daily  communion  with 
his  Lord  ;  hence,  he  prayed  much.  I  have  never  been  asso- 
ciated with  any  one  who  prayed  more.  Such  was  his  con- 
stitutional temperament,  that  to  use  his  own  language  he 
could  not  '  get  along  on  a  little  religion.'  He  read  his  Bible 
with  prayer,  he  prepared  his  sermons  with  prayer,  and  he 
could  get  the  marrow  out  of  a  text  with  more  aptness  than 
any  man  of  his  day.  He  was  strong  in  the  Lord  ;  he  did  not 
know  fear.  I  have  seen  him  at  camp-meeting  when  '  lewd 
fellows  of  the  baser  sort,'  who  came  for  fun  and  frolic,  were 
trampling  the  rules  of  order  under  their  feet.  I  have  seen 
him  meet  such  men,  and  with  his  hand  clasped  in  theirs,  he 


HISTORY    OF    METHODISM    IN    ARKANSAS.  20^ 

told  them  of  their  wickedness  and  meanness  in  such  loving 
words  as  wholly  disarmed  them ;  and  then  he  would  call 
them  to  their  knees,  and  with  his  hand  on  their  heads  he 
would  tell  God  how  bad  they  were,  and  then  refer  to  a 
mother's  prayers  and  teachings  in  such  a  way  as  to  conquer 
the  most  obdurate.  A  braver  Christian  man  never  stood  up 
for  Christ.  He  could  have  stood  toe  to  toe  with  Satan  him- 
self contending  for  God  and  right.  In  God's  estimation  he 
was  a  wise  man;  he  turned  many  to  righteousness.  I  never 
knew  anyone  so  successful  with  penitents.  He  always  knew 
exactly  what  to  say  to  a  mourner.  If  he  could  get  one  to 
talking  and  answering  his  questions,  such  an  one  was  sure  to 
find  Christ,  the  Savior,  I  have  seen  many  a  chronic  mourner 
— a  regular  set-fast — lifted  right  out  of  the  '  mire  and  the 
clay '  by  Ratclifife's  pointed  questions. 

"  The  last  work  he  did  was  for  the  American  Bible  Society. 
He  made  a  tour  to  the  mountain  districts  of  our  Conference 
— reached  Mount  Ida  in  Montgomery  County,  took  a  violent 
cold  which  developed  into  pneumonia  and  ended  his  useful 
life.  He  felt  himself  that  his  work  was  at  an  end.  It  would 
have  gratified  him  if  he  could  have  died  at  home,  surrounded 
by  the  members  of  his  own  family  ;  but  he  was  resigned — 
said  it  was  as  near  heaven  from  where  he  then  was  as  if  he 
were  at  his  own  house.  Judge  Willoby,  at  whose  home  he 
died,  considers  himself  and  family  highly  honored  in  being 
permitted  to  minister  to  this  servant  of  the  Lord  in  his  last 
illness.  His  end  was  peace  and  holy  joy.  They  buried  him 
at  Mount  Ida,  but  in  a  fev/  months  his  remains  were  removed 
to  Camden  and  reinterred.  Dr.  Winfield  preached  his 
funeral  sermon.  All  business  houses  were  closed  out  of  re- 
spect to  his  memory.  There  was  mourning  in  almost  every 
home,  chiefly  for  that  they  would  see  him  no  more.  They 
felt  that  they  were  in  a  state  of  orphanage.  At  the  next 
session  of  the  Conference  it  was  difificult  to  be  reconciled  to 
his  absence.     He  had  been  a  counselor  and  leader  so  long; 


206  HISTORY    OF    METHODISM    IN    ARKANSAS. 

but  we  kissed  the  hand  that  smote  us  and  bowed  submis- 
sively to  His  will,  looking  to  the  future  meeting,  where  sor- 
row is  unknown,  singing 

"  '  Servant  of  God,  well  done  ; 

Rest  from  thy  loved  employ ; 
The  battle  fought,  and  victory  won, 
Enter  the  Master's  joy.' 

"  Among  the  companions  of  my  early  ministry  none  were 
dearer  to  me  than  he  whose  name  is  the  subject  of  this 
notice.  I  have  a  picture  of  him  in  the  gallery  of  memory, 
that  stands  like  a  column  of  crystal." 

The  follow  memoir  of  Elijah  L.  Crowson  was  furnished 
for  insertion  in  the  minutes  of  the  Conference  : 

Elijah  L.  Crowson. — In  the  death  of  Elijah  L.  Crowson  the 
Church  had  sustained  the  loss  of  a  faithful  and  devoted  ser- 
vant. He  was  converted  in  his  twentieth  year,  and  united 
with  the  Church  and  shortly  afterwards  licensed  to  preach. 
He  remained  in  the  local  ranks  for  many  years,  but  feeling 
it  to  be  his  duty  to  enter  the  itinerancy,  he  felt  constrained  to 
offer  his  services  to  the  Little  Rock  Conference  (then  Oua- 
chita Conference),  and  was  admitted  on  trial  at  its  first  ses- 
sion in  1854.  He  continued  to  do  efficient  service  until  the 
Conference  of  1867,  when  he  was  granted  a  superannuated 
relation.  He  continued  in  this  relation  but  a  short  time,  as 
he  died  January  3,  1868.  He  was  an  humble,  faithful,  un- 
pretending preacher  of  the  gospel,  exceedingly  modest — 
even  timid.  The  world  never  knew  half  the  value  of  the 
man. 

Mrs.  Dora  Watson,  the  wife  of  E.  N.  Watson,  of  the  Lit- 
tle Rock  Conference,  is  a  daughter,  and  Rev.  Wm.  M.  Crow- 
son, of  the  same  Conference,  is  a  grandson. 

During  this  year  the  Arkansas  Conference  lost  a  very 
effective  and  useful  preacher  an  account  of  which  is  taken 
from  the  minutes  of  the  Conference. 

James  C.  Beckham. — The  subject  of  this  sketch  was  born 


HISTORY    OF    METHODISM    IN    ARKANSAS.  20/ 

in  Orange  County,  N.  C,  November  15,  1833,  and  removed 
with  his  father  to  Maury  County,  Tenn,,  in  1836.  He  re- 
moved with  his  widowed  mother  to  Marion  County,  Ark.,  in 
1844.  He  was  converted  and  joined  the  Church  in  1846; 
licensed  to  exhort  in  1854,  and  to  preach  in  1856.  He  was 
received  on  trial,  in  the  Arkansas  Conference,  the  same  year, 
and  appointed  junior  preacher  on  the  Helena  Circuit.  He 
located  in  i860,  and  was  readmitted  into  the  Conference  in 
1865.  He  continued  in  the  itinerant  ministry  until  his  death 
which  occurred  March  8,  1868.  He  was  regarded  by  those 
who  knew  him  as  a  good  and  useful  preacher,  and  was  highly 
esteemed  in  the  charges  which  he  filled.      He  died  in  peace. 

An  examination  of  the  minutes  will  show  that  this  was  a 
year  of  great  prosperity  within  the  territory  embraced  within 
the  Little  Rock  Conference.  The  net  increase  of  member- 
ship in  this  Conference  was  2437,  ^^^  there  was  a  corres- 
ponding improvement  in  other  departments  of  Church  work. 
The  Arkansas  Conference  suffered  a  small  decrease  in  the 
membership  of  the  Church.  This  loss,  no  doubt,  was  more 
apparent  than  real,  as  there  were  seven  white  charges  from 
which  no  reports  were  received,  and  the  greater  part  of  the 
loss  was  in  the  colored  charges,  which  were  being  largely 
absorbed  by  colored  Methodist  organizations.  As  the  loss 
in  the  white  membership  was  very  small,  there  is  no  doubt  if 
the  numbers  had  been  received  from  the  charges  that  failed 
to  report,  there  would  have  been  a  large  increase  in  this 
Conference. 

The  Arkansas  Conferences  were  again  placed  in  the  Epis- 
copal District  of  Bishop  Pierce.  The  Arkansas  Conference 
met  at  Fayetteville,  October  20-25,  1869.  The  Little  Rock 
Conference  met  at  Magnolia,  November  24-29. 

The  admissions  on  trial  in  the  Arkansas  Conference  were  : 
Leroy  D.  Webb,  George  Debose,  Jesse  M.  King,  Francis  A, 
Taff.  William  G.  Hilton,  George  R.  Brice,  William  E.  Whit- 
tenburg,  Robert  N.  Francis,  John  H.  Hall,  James  A.  Walden, 


208  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Dudley  D.  Reed,  W.  H.  H.  Oyler.  The  following  was  re- 
ceived by  transfer:  J.  L.  Denton,  T.  C.  Ellis,  A.  R.  Bennick, 
Isham  L.  Burrow,  Thomas  Wainwright,  Sidney  Babcock,  H. 
M.  Youngblood,  Thomas  A.  Graham,  John  W.  Walkup.  Of 
these,  L.  D.  Webb,  Francis  A.  Taff,  James  A.  Walden, 
Dudley  D,  Reed,  Sidney  Babcock,  Thomas  A.  Graham,  are 
now  members  of  one  of  the  Conferences  in  Arkansas.  Of 
the  others,  some  have  located,  others  have  transferred  to 
other  Conferences   and  some  have  passed  to  their  reward. 

The  additions  to  the  Little  Rock  Conference  were  :  Har- 
vey H.  Watson,  F.  M.  Monk,  John  W.  Johnson,  Bascom 
Ward,  T.  Q.  C.  House,  John  M.  G.  Douglass,  Isaac  N.  Pace. 
The  transfers  to  the  Conference  were ;  William  C.  Hearn, 
and  H.  B.  Frazee.  Of  these,  H.  H.  Watson  and  J.  M.  G. 
DouCTlas  are  on  the  effective  list  in  the  Little  Rock  Con- 
ference, and  through  all  these  years  they  have  enjoyed 
the  respect  and  confidence  of  their  brethren.  William  C. 
Hearn  transferred  to  the  Denver  Conference  in  1874,  and 
H.  B.  Frazee  transferred  to  the  Florida  Conference  in  1875. 
While  the  Conferences  in  Arkansas  received  some  valuable 
accessions  by  transfer,  they  also  lost  by  transfer  a  number 
of  valuable  men.  From  the  Arkansas  Conference,  C.  N. 
McGuire,  who  transferred  to  the  Northwest  Texas,  M.  Ar- 
rington,  to  the  St.  Louis,  E.  B.  Plummer,  to  the  Memphis, 
A.  T.  Goodloe,  to  the  Tennessee,  J.  H.  Porter  and  S.  P'. 
Hicks  to  the  Indian  Conference. 

From  the  Little  Rock  Conference  Marcus  C.  Manley  trans- 
ferred to  the  Louisiana  Conference,  and  Samuel  Morris  trans- 
ferred to  the  East  Texas  Conference. 

Marcus  C.  Manley  was  admitted  into  the  traveling  con- 
nection in  1850,  and  soon  after  his  admission  into  the  Con- 
ference his  eyesight  began  to  fail,  but  notwithstanding  this, 
affliction  he  continued  to  travel  and  do  effective  work.  In  a 
few  years  he  became  totally  blind.  When  his  sight  failed 
the   loss    was    greatly  supplied   by  his  faithful  and  devoted 


HISTORY    OF    METHODISM    IN    ARKANSAS.  2O9 

wife,  whose  time  was  wholly  given  to  her  husband  in  read- 
ing and  writing  for  him. 

In  this  way  he  became  a  man  of  large  and  varied  infor- 
mation. His  knowledge  of  theology  was  accurate  and  ex- 
tensive and  he  was  a  preacher  of  m.arked  ability. 

Samuel  Morris  was  received  on  trial  in  the  Arkansas  Con- 
ference in  1848,  and  continued  to  travel  on  circuits,  stations 
and  districts  until  he  was  transferred  to  the  East  Texas  Con- 
ference. Whether  on  circuit,  station  or  district  work,  he  was 
the  same  true  and  faithful  man,  everywhere  enjoying  in  a 
large  degree  the  respect  and  confidence  of  his  brethren. 

The  Little  Rock  Conference  was  called  this  year  to  mourn 
the  loss  of  two  most  excellent  and  worthy  members  of  the 
body,  Lewis  Garrett  and  Julius  A.  Stanley. 

Lewis  A.  Garrett  was  a  native  of  Kentucky,  and  was  born 
in  1793  ;  joined  the  Methodist  Church  in  1809,  and  was 
licensed  to  preach  in  1815,  and  the  same  year  was  admitted 
into  the  Tennessee  Conference,  and  appointed  to  the  Stone 
River  Circuit.  His  health  failing,  he  was  compelled  to 
locate  in  1824.  He  remained  local  until  1859,  when  he  was 
readmitted  into  the  traveling  connection  in  the  Liitle  Rock 
Conference,  and  continued  in  this  relation  until  his  death^ 
which  occurred  in  1869.  During  the  whole  course  of  his 
ministry,  whether  in  the  local  or  itinerant  ranks,  he  was  re- 
garded as  a  faithful  and  devoted  minister  of  the  gospel.  A 
life  of  such  faith  and  zeal  was  closed  in  great  peace  and  joy. 

Julius  A.  Stanley  was  a  native  of  LaGrange,  Ga.  At  the 
time  of  his  death  he  was  35  years  old.  He  was  converted 
in  early  life  and  united  with  the  Methodist  Church.  His 
educational  advantages  were  of  the  most  excellent  character,, 
and  had  been  well  improved.  He  was  licensed  to  preach 
in  the  City  of  Camden,  in  1858,  and  received  on  trial  in  the 
Ouachita  Conference  the  same  year.  His  first  appointment 
was  to  the  Tulip  Circuit;  in  1859,  Washington  Station;  in 
i860,   Little   Rock  Station;   in    1861,  Washington   Station; 

14— M 


210  HISTORY    OF    METHODISM    IN    ARKANSAS, 

in  1862,  Arkadelphia  Station;  in  1863,  Lewisville  Circuit; 
in  1864,  Walnut  Hills  Circuit;  in  1865,  Washington  Sta- 
tion. His  health  failing,  he  was  placed  on  the  superannu- 
ated list  in  1867,  and  remained  in  that  relation  until  his 
death.  Julius  A.  Stanley  was  one  of  nature's  gifted  sons, 
and  possessed  in  a  large  degree  many  of  the  essential  quali- 
fications for  the  Christian  ministry.  He  was  a  modest,  re- 
fined, intellectual,  spiritual  and  faithful  preacher,  faithful 
in  all  the  relations  of  life.  He  lived  well,  and  died  in  per- 
fect triumph. 

This  was  a  very  successful  year  for  the  Church  in  Arkan- 
sas. There  was  an  increase  of  554  in  the  membership  of  the 
Church  in  the  Arkansas  Conference,  and  of  1555  in  the  Lit- 
tle Rock  Conference,  making  an  increase  of  15  per  cent  in 
the  two  Conferences.  There  was  a  corresponding  increase 
in  all  the  benevolent  enterprises  of  the  Church,  while  the 
principal  charges  were  growing  in  numbers  and  becoming 
more  firmly  established  and  better  prepared  for  aggressive 
work. 


CHAPTER  XVIII. 

Review  of  Decade  1860-70 — Statistics  of  iS6o-y<. 
Reminiscence — Changed  Conditions — General  Con- 
ference OF  1870 — Bishop  Keener — Organization  of 
White  River  Conference — Lewis  Garrett — Julius 
A.  Stanley — Elijah  McNabb — Marcus  Manley — 
Richard  P.  Davies — Arthur  Davis — Isaac  Ebbert — 
Letter  from  Bishop  Wightman — John  Harris. 

The  period  embraced  in  the  decade  from  1 860-1 870  was 
fraught  with  more  thrilling  interest  than  any  other  period 
of  the  same  length  in  the  whole  history  of  the  Church.  The 
M.  E.  Church,  South,  not  only  suffered  in  common  with  the 
other  churches  of  the  South,  but  there  were  many  things  in 
connection  with  the  trouble  of  that  period  that  were  pecu- 
liar to  the  Southern  Methodist  Churcli.  It  was  regarded 
by  the  Northern  people  as  being  more  intensely  Southern 
than  any  other  Church,  and  its  ministers  and  members  were 
treated  with  greater  severity  than  any  other  people,  and 
were  the  objects  of  peculiar  hatred  upon  the  part  of  their 
enemies.  Their  history  and  the  peculiar  relation  they  sus- 
tained to  the  question  of  slavery  during  the  exciting  period 
of  1844  brought  them  more  prominently  before  the  country 
than  any  other  religious  denomination.  Although  the  mem- 
bers of  the  Southern  Methodist  Church  were  not  more  in- 
tensely Southern  than  their  Southern  neighbors  and  breth- 
ren of  other  churches,  their  history  and  their  great  numer- 
ical strength  gave  them  an  importance  in  the  public  estima- 
tion both  North  and  South  that  did  not  attach  to  any  other 
people. 

The  Presidential  campaign  of  i860  was  the  most  exciting 
one    through    which  the    country  had    ever    passed.      The 


212  HISTORY    OF    METHODISM    IN    ARKANSAS. 

wisest  and  most  patriotic  statesmen,  both  North  and  Souths 
looked  forward  to  the  coming  election  with  great  anxiety 
and  apprehension.  It  was  felt  that  the  country  was  passing 
through  a  great  crisis  in  its  history. 

While  the  M.  E.  Church,  South,  has  always  been  a  non- 
'  political  Church,  and  as  an  ecclesiastical  organization  has 
never  taken  part  in  any  manner  in  any  political  controversy, 
the  individual  members  of  the  Church,  in  their  capacity  as 
citizens,  did  take  an  active  part  in  common  with  other  citi- 
zens in  the  exciting  political  events  of  that  time.  And  as 
the  human  mind  cannot  be  intensely  excited  upon  more 
than  one  subject  at  a  time,  we  would  naturally  expect  the 
exciting  political  events  of  the  year  to  have  a  depressing 
effect  upon  the  various  interests  of  the  Church.  An  exami- 
nation of  the  minutes  of  the  Conferences,  however,  show 
that  during  this  year  there  was  a  very  healthy  growth  in 
the  membership  of  the  Church.  The  total  increase  in  the 
membership  for  i860  was,  for  the  entire  Southern  Methodist 
Church,  36,182,  as  against  21,852  for  the  year  1859.  The 
gain  for  1858  was  43,388.  These  figures  show  that  the  in- 
tense excitement  that  prevailed  did  not  destroy  the  vitality 
of  the  Church  or  impede  its  onward  progress. 

The  Church  in  the  Arkansas  Conferences  for  this  year 
kept  pace  with  the  Conferences  in  the  older  States.  The 
Arkansas  Conference  reported  a  total  membership  in  i860 
of  15,109,  with  an  increase  of  33  members. 

The  Ouachita  Conference  reported  a  total  membership  of 
11,739  white  members  and  2714  colored  members. 

The  Arkansas  Conference  reported  50  traveling  preachers 
and  the  Ouachita  Conference  reported  81. 

The  minutes  for  1870  show  a  total  membership  of  the 
Church  in  Arkansas  of  29,176  white  members,  divided  as 
follows  :  Arkansas  Conference,  7853;  White  River  Confer- 
ence, 8249;  Little  Rock  Conference,  13,074.  These  figures 
show  a  gain  of  2277  white  members  during  this  decade. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  213 

The  census  reports  show  that  the  entire  population  of  the 
State  for  i860  was  435,450,  and  in  1870  it  was  484,471.  An 
examination  of  these  figures  will  show  that  there  was  a  little 
larger  per  cent  of  gain  upon  the  part  of  the  population  of 
the  State  than  in  the  membership  of  the  Church  during  this 
decade. 

The  following  reminiscence  of  these  years  by  one  of  the 
Arkansas  Conference  preachers  will  be  of  interest,  as  it  de- 
scribes the  condition  of  a  large  number  of  our  people  at 
that  time : 

"  It  is  an  old  story  of  civil  war  that  the  disruption  of  life- 
long social  and  religious  associations  follows.  Many  bitter 
and  terrible  forces  expended  themselves  on  the  whole  of 
Northwest  Arkansas  from  '6i  to  '65.  The  struggle  began  in 
foolish  utterances.  Puerile  deeds  abounded.  Political  alien- 
ations rent  the  churches.  Friendships  and  brotherly  love 
were  immolated  in  the  fires  of  hate.  Ministers  were  in- 
volved. The  tests  of  Christian  character  were  the  severest, 
the  ordeal  terrific.  Breach  upon  breach  was  made,  some 
never  to  be  healed.  Social  ties  became  nothing,  patriotism 
lost  itself  in  passion,  religious  brotherhood  with  its  safe- 
guards went  down  quickly.  To  many  who  loved  church  and 
country  came  intense,  prolonged  darkness.  The  holiest  of 
men  and  women  could  not  see  the  solution.  Families  were 
scattered  and  the  young  had  sorry  guides.  Ere  long  the 
robber  and  assassin  held  full  sway.  What  was  once  home 
soon  exhibited  the  scenes  of  want,  distress,  loneliness  and 
foreboding.  Would  the  end  never  come  ?  Oh !  the  long 
years  of  suspense  and  agony  of  that  dark  period !  But 
peace  came  at  last.  Slowly  the  exiles  from  North  and  from 
South  returned  to  their  desolated  homes.  Each  vied  with 
the  other  in  rebuilding  the  wastes.  I  remember  when  the 
news  came  that  Rev.  J.  W.  Shook,  P.  E.,  was  at  Bluff  Springs, 
in  Marion  County,  holding  a  meeting;  that  he  was  come  to 
gather  the  churches  into  the  fold  again,  and  to  restore  our 


214  HISTORY    OF    METHODISM    IN    ARKANSAS. 

long-lost  and  fearfully-rent  communion.  It  was  in  August^ 
1865.  The  promise  of  success  seemed  small.  Our  brother 
beloved  said  it  was  useless.  His  mind  appeared  bewildered 
by  the  long  night.  He  said  that  God  had  but  little  to  do 
with  us;  that  he  had  created  us,  made  us  subject  to  suitable 
laws,  and  left  us  to  take  care  of  ourselves.  Nevertheless, 
the  work  of  re-establishment  had  begun.  The  field  was 
large,  the  laborers  were  few,  the  difficulties  many.  Eighteen 
months  passed  before  the  Elder  reached  us,  and  the  preacher 
in  charge  no  sooner.  In  the  meantime  we  heard  Uncle 
Isaac  Whitney  tell  of  being  a  new  '  critter'  in  Christ  Jesus, 
and  congratulate  the  people  that  they  were  permitted  to 
meet  again  in  a  congregational  '  campacity '  and  to  build 
again  the  '  disolit '  places.  This  Free  Will  Baptist  brother 
was  innocent  of  any  correct  knowledge  of  the  English  lan- 
guage as  contained  in  the  grammars  and  dictionaries,  yet  he 
was  thoroughly  conversant  with  an  experience  of  God's  love 
shed  abroad  in  the  heart,  and  could  point  sinners  to  the 
Lamb  of  God  that  taketh  away  the  sin  of  the  world.  Ar- 
rested by  the  Spirit  amid  a  dreadful  career  in  sin  and  igno- 
rance, at  about  thirty  years  of  age,  he  passed  the  ordeal  of 
a  genuine  repentance  and  regeneration,  and  gave  himself  to 
the  work  of  the  ministry  in  the  Free  Will  Baptist  Church,  as 
it  was  generally  called.  Not  having  any  standard  of  educa- 
tion in  that  body,  it  was  the  work  of  but  few  days  to  start 
him  in  the  ministry.  Many  through  these  fifty  years  past 
could  testify  to  the  efficiency  of  his  work  in  bringing  them 
to  Christ.  His  fearless  devotion  to  Christ  during  the  civil 
war  showed  the  true  martyr  spirit.  Whc;n  at  the  muzzle  of 
a  cocked  pistol  in  the  hands  of  a  brutal  robber  he  was  or- 
dered to  dance  or  die,  he  calmly  chose  the  latter,  and  plainly 
told  the  sinner  of  the  deed  he  was  about  to  commit.  He 
would  not  dance,  and  God  saw  that  he  did  not  die.  I  know 
not  that  this  dear  old  friend  lingers  on  earth,  or  that  he  has 
gone  to  a  blessed  reward  on  high;  but  I  know  that  his  zeal. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  21$ 

faith,  piety,  love  to  God  and  man,  have  been  an  inspiration 
to  me." 

In  nothing  was  the  vitality  of  the  Church  more  clearly 
seen  than  in  its  power  to  adapt  itself  to  the  changed  order 
of  things,  and  begin  its  work  anew.  The  terrible  revolution 
had  no  sooner  closed  than  the  whole  machinery  was  put  in 
motion,  and  the  work  of  the  Church  continued  as  though 
there  had  never  been  any  interruption. 

Annual  Conferences  met  at  the  appointed  time,  the  Bish- 
ops were  present  to  superintend  the  affairs  of  the  Church, 
districts,  circuits  and  stations  were  reorganized,  and  Presid- 
ing Elders,  preacher  in  charge,  and  official  boards  were 
regularly  appointed  to  every  field  of  labor.  The  marvel- 
ous growth  of  the  Church  in  the  years  that  followed  is  we 
believe  without  a  parallel  in  modern  times.  The  General 
Conference  of  the  Methodist  Episcopal  Church,  South,  met 
in  the  City  of  Memphis,  May  4,  1870.  The  clerical  dele- 
gates from  the  Little  Rock  Conference  were  Andrew  Hun- 
ter, Augustus  R.  Winfield  and  Horace  Jewell;  lay  dele- 
gates, William  Leake,  J.  L.  De  Yampert  and  William 
Crouch.  The  delegates  from  the  Arkansas  Conference  were 
James  Mackey,  John  M.  Steele  and  George  A.  Dannelly. 

It  was  at  this  Conference  that  an  effort  was  made  to 
abolish  the  time  limit  in  the  appointment  of  the  pastors  to 
their  fields  of  labor.  The  movement  was  led  by  the  gifted 
Dr.  John  E.  Edwards,  of  Virginia,  ably  supported  by  Dr. 
J.  B.  Cottrell  and  others.  During  the  discussion  the  strong- 
est possible  reasons  were  presented  in  favor  of  the  change, 
but  the  strong  conservative  feeling  of  the  Conference  pre- 
vailed, and  the  Church  appears  to  have  settled  down  to  the 
conviction  that  the  best  interests  of  the  Church  do  not  re- 
quire any  changes  in  the  law  of  the  Church  on  this  subject. 
The  Committee  on  Episcopacy  at  this  Conference  reported 
that  in  their  judgment  it  was  necessary  to  strengthen  the 
Episcopacy  by  the  election  of  one  Bishop.     The  infirmities 


2l6  HISTORY    OF    METHODISM    IN    ARKANSAS. 

age  made  it  necessary  for  Bishop  Andrew  to  continue  in 
the  superannuated  relation  to  the  Church.  The  choice  of 
the  Conference  fell  on  John  Christian  Keener,  of  the  Lou- 
isiana Conference.  Dr.  Keener,  at  the  time  of  his  election, 
was  editor  of  the  New  Orleans  Christian  Advocate,  and  had, 
by  his  writings,  become  well  and  favorably  known  through- 
out the  entire  connection. 

An  event  of  more  than  ordinary  interest  occurred  at  this 
Conference  in  the  official  visit  of  Bishop  Janes  and  Dr.  Wil- 
liam L.  Harris,  of  the  Methodist  Episcopal  Church, 

It  will  be  remembered  that  since  the  rejection  of  Dr. 
Lovick  Pierce,  by  the  General  Conference  of  the  Methodist 
Episcopal  Church  in  1848,  as  a  delegate  from  the  Methodist 
Episcopal  Church,  South,  that  there  had  been  no  attempt 
upon  the  part  of  either  body  to  establish  fraternal  relations 
between  the  two  Methodisms. 

Upon  the  arrival  of  Bishop  Janes  and  Dr.  Harris  in  the 
City  of  Memphis,  they  dispatched  a  note  to  the  General 
Conference  informing  that  body  of  their  presence  in  the 
city.  A  committee  was  at  once  appointed  to  wait  upon 
the  deputation  and  accompany  them  to  the  Conference, 
where  they  explained  to  that  body  the  object  and  purpose 
of  their  mission.  While  the  object,  the  union  of  the 
churches,  was  not  accomplished  by  this  deputation,  it  was 
the  beginning  of  a  series  of  fraternal  visits  that  has  resulted 
in  drawing  the  two  bodies  into  much  closer  fraternal  rela- 
tions. 

The  Arkansas  Conference  for  1870  met  at  Clarksville, 
October  12.  Bishop  John  C.  Keener  presided  at  all  of  the 
Conferences  in  Arkansas  this  year.  This  was  his  first  official 
visit  to  these  Conferences  since  his  election  to  the  Epis- 
copacy. There  was  a  good  deal  of  anxiety  upon  the  part  of 
the  preachers  to  see  and  hear  the  new  Bishop.  Many  of 
them  were  familiar  with  his  writings,  and  some  few  of  them 
had  heard  him  at  the  sessions  of  the  General  Conference 


HISTORY    OF    METHODISM    IN    ARKANSAS.  21/ 

and  in  the  army,  and  had  been  favorably  impressed  with  his 
ability,  both  as  a  preacher  and  administrative  officer  of  the 
Church.  These  impressions  were  confirmed  at  this  visitation 
of  the  Conferences.  The  Conferences  were  soon  convinced 
that  he  possessed  administrative  ability  of  the  highest  ord^r, 
and  that  his  pulpit  power  was  equal  to  that  possessed  by  his 
gifted  colleagues. 

The  minutes  show  that  Nathaniel  Futrell,  Thomas  J.  Rey 
nolds  and  Edward  J.  Doune  were  received  on  trial  in  the 
Arkansas  Conference.  Jerome  Haraldson,  Wm.  H.  Conley, 
William  J.  Dodson,  B.  F.  Hall,  J.  H.  Hall,  John  F.  Hall, 
Charles  H.  Gregory  and  H,  A.  Barnett  were  received  by 
transfer.  Of  these  H.  A.  Barnett  located  in  1871  ;  W.  H. 
Conley  is  a  member  of  the  Arkansas  Conference ;  B.  F.  Hall 
died  in  1879,  and  John  F.  Hall  died  in  1875.  Charles  H. 
Gregory  is  a  member  of  the  White  River  Conference,  and 
enjoys  the  confidence  of  his  brethren  as  a  faithful,  devoted 
servant  of  the  Church. 

The  White  River  Conference  was  formed  out  of  the  east- 
ern portion  of  the  Arkansas  Conference,  in  1870,  and  held 
its  first  session  at  Mount  Zion  Church,  in  Cross  County,  Sep- 
tember, 1870,  Bishop  John  C.  Keener  was  the  President, 
and  James  Wickersham,  a  layman,  was  Secretary. 

The  following  were  members  of  the  Conference  at  its  or- 
ganization :  John  M.  Steele,  George  A.  Dannelly,  James 
Mackey,  John  Rhyne,  William  A,  Cobb,  C.  H.  Gregory,  E. 
T.  Jones,  Burwell  Lee,  William  Gillispie,  E.  W.  Coleman, 
Benoni  Harris,  J.  H.  Cox,  J.  P.  Webb,  James  L.  Denton,  H. 
A.  Barnett,  A.  R.  Bennick,  Josiah  Williams,  R.  N.  Francis, 
John  W.  Patton,  B.  F.  Hall,  John  H.  Dye,  E.  M.  Baker, 
T.  H.  Howard,  J.  W.  Walkup,  W.  M.  Watson,  Henry  T. 
Gregory,  William  T.  Noe,  C.  H.  Ellis,  M.  C.  Morris,  George 
A.  Shaeffer,  R.  G.  Brittain,  J.H.  Hall— 32.  The  lay  dele- 
gates at  this  Conference  were  :  J.  M.  Hanks,  W.  F.  Sale, 
H.  T.  Blythe,  J.  F.  Smith,  Josiah   Roberts,  James  Wicker- 


2l8  HISTORY    OF    METHODISM    IN    ARKANSAS. 

sham,  M.  H.  McMurtry,  Alex  Miller,  J.  A.  Barnett,  R.  C, 
Sherrell,  J.  H.  McFerren,  William  N.  Allen,  A.  T.  Holliman, 
R.  S.  Bryant,  Lewis  Williams,  I.  C.  Brookfield. 

The  Little  Rock  Conference  met  at  Washington.  Bishop 
Keener,  President,  William  C.  Hearn,  Secretary.  The  ad- 
missions on  trial  were  Walter  W.  Weir,  Josephus  Loving^ 
James  L.  Nabors,  Francis  D.  Van  Valkenburg,  R.  H.  Saun- 
ders. Of  these,  Josephus  Loving  and  R.  H.  Saunders  are 
members  of  the  Little  Rock  and  Arkansas  Conferences.  F. 
D.  Van  Valkenburg  is  a  member  of  the  Louisiana  Confer- 
ence.    J.  L.  Nabors  discontinued  in  1871. 

P.  W.  Archer,  J.  A.  Parker,  George  W.  Mathews,  H. 
Townsend,  M.  H.  Fielding,  W.  R.  Gardner,  T.  B.  Atter- 
bury,  L.  W.  Piggott,  F.  Pearson,  were  received  by  transfer 
from  other  Conferences. 

The  total  membership  reported  in  the  State  for  this  year 
was  23,689. 

There  were  two  deaths  during  the  year,  both  from  the 
White  River  Conference — Elijah  F.  McNabb  and  John 
Cowle.  Of  Elijah  F.  McNabb,  we  have  been  able  to  learn 
nothing  beyond  the  facts  stated  in  a  very  brief  memoir  re- 
corded in  the  minutes.  From  these  we  learn  that  he  was  a 
Kentuckian  by  birth,  and  came  to  Arkansas  when  quite 
young,  and  settled  in  Phillips  County.  He  was  received  on 
trial  in  1847,  and  appointed  to  Greene  Mission.  His  health 
failing,  he  took  a  superannuated  relation  in  185 1,  which  he 
retained  until  the  time  of  his  death.  During  the  whole  of 
his  ministry  he  maintained  the  integrity  of  his  Christian 
character,  and  was  greatly  esteemed  by  all  who  knew  him. 

John  Cowle  was  born  in  Huntingdonshire,  England,  in 
January,  181 5,  and  came  with  his  parents  to  America  in 
1822,  and  settled  in  Vanberberg  County,  Indiana,  where  he 
continued  until  1838,  when  he  came  to  Arkansas.  He  was 
received  on  trial  by  the  Arkansas  Conference  at  Batesville 
in    1841,    and    appointed   to    Bayou    Bartholomew    Circuit. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  219 

During  this  year  his  labors  resulted  in  a  gracious  revival. 
In  1853  ^^  ^^s  appointed  to  the  Helena  Station.  In  1854 
he  was  appointed  to  the  Batesville  District.  He  continued 
on  district  work  for  sixteen  consecutive  years.  His  health 
failing,  he  was  granted  a  superannuated  relation,  which  he 
sustained  until  his  death,  which  occurred  at  the  home  of  his 
brother-in-law,  Hon.  Isa  Iglehart,  at  Evansville,  Ind.  His 
death  was  triumphant.  His  last  words  were,  "  Oh,  blessed 
Jesus,  glory  !  "  It  is  said  of  him  that  he  was  a  close  student, 
and  made  rapid  progress  in  all  his  studies.  The  appoint- 
ments that  he  received  indicated  the  esteem  in  which  he 
was  held  by  his  brethren.  He  was  honored  with  a  seat  in 
the  General  Conference  of  1854. 

The  Arkansas  Conference  convened  in  Van  Buren,  Octo- 
ber 18,  1871  ;  the  White  River  Conference  at  Batesville, 
November  15,  1871,  and  the  Little  Rock  Conference  at  Lit- 
tle Rock,  November  i,  1871.  Bishop  McTyeire  presided 
at  all  these  Conferences. 

This  was  a  year  of  prosperity  in  all  the  Conferences. 
While  there  was  a  healthy  increase  in  the  membership  of 
the  Church  in  all  the  Conferences,  the  largest  gain  was  in 
the  Arkansas  Conference.  The  total  gain  for  this  year  was 
3124  members.  The  total  membership  was  32,979.  The 
Conferences  were  reinforced  by  a  large  class  of  young 
preachers  who  were  received  on  trial. 

In  the  Arkansas  Conference,  James  L.  Hays,  E.  M.  Col- 
lum,  James  C.  Daily  and  Samuel  McCurdy  were  received 
on  trial.  R.  N.  Frances,  Hastings  Puget  and  S.  D.  Gaines 
were  received  by  transfer. 

In  the  White  River  Conference,  Thomas  A.  Craig,  John 
J.  Alexander,  James  M.  Falkington,  James  Denton  and 
Joseph  Short  were  received  on  trial.  Robert  Blassingame, 
M.  B.  Pearson,  R.  W.  Massey,  Robert  G.  Britton,  John  J. 
Prather,  John  F.  Armstrong,  Benjamin  F.  Hall  and  Arthur 
Davis  were  received  by  transfer. 


220  HISTORY    OF    METHODISM    IN    ARKANSAS. 

In  the  Little  Rock  Conference,  William  W.  vVilson,  George 
W.  Duncan,  James  R.  Sherwood,  Finch  M.  Winburn, 
Charles  D.  McSwain,  C.  A.  Bayliss  and  Phil.  W.  Archer 
were  received  on  trial,  and  John  M.  Pirtle  was  readmitted  ; 
Anslem  Minor  and  D.  H.  Linebaugh  were  received  by  trans- 
fer. There  were  three  deaths  in  the  Little  Rock  Conference  : 
Richard  P.  Davies,  W.  R.  J.  Husbands  and  L.  M.  Chandler, 
The  following  memoirs  were  furnished  the  Conference  for 
publication  : 

Richard  P.  Davies. — He  was  born  in  England,  March  12, 
1833.  When  12  years  old,  he  removed  with  his  parents  to 
Canada.  His  parents  were  primitive  Methodists  in  England, 
and  his  father  was  a  local  preacher  among  them  ;  but  on  his 
removal  to  Canada  he  united  with  the  Wesleyan  Methodist. 
Brother  Davies  was  converted  in  early  life,  and  united  with 
the  Wesleyan  Church.  Upon  his  removal  to  Louisiana  he 
united  with  the  Methodist  Episcopal  Church,  South.  He 
was  licensed  in  1858,  and  came  to  Lewisville,  Ark.,  in  i860, 
and  labored  as  a  local  preacher  until  1863,  when  he  was  re- 
ceived on  trial  in  the  Little  Rock  Annual  Conference.  He 
was  afterwards  ordained  Deacon  and  Elder.  He  was  recog- 
nized as  a  useful  and  acceptable  preacher  in  the  various 
fields  of  labor  to  which  he  was  assigned.  Being  a  man  of 
fine  personal  appearance,  and  always  pleasant  and  agreeable 
in  social  life,  and  possessing  more  than  ordinary  ability,  he 
bid  fair  to  become  one  of  the  most  useful  men  in  the  Con- 
ference. But  in  the  midst  of  his  usefulness,  and  with  such 
fair  prospects  lying  before  him,  he  came  to  a  sudden  close 
of  his  useful  life.  He  fell  by  the  hand  of  an  assassin,  who, 
under  the  guise  of  friendship,  sought  opportunity  to  take 
his  life.  The  sad  event  occurred  February  24,  187 1,  at  2 
o'clock  p.  m.,  but  he  lingered  until  2  o'clock  at  night.  Dur- 
ing this  interval  he  spoke  kindly  to  those  about  him,  and 
tried  to  comfort  his  disconsolate  wife  by  giving  her  assur- 
ances of  the  favor  of  God.     He  sent  messages  of  love  to  his 


HISTORY    OF    METHODISM    IN    ARKANSAS.  221 

bretl^ren  of  the  Conference,  and  then  peacefully  fell  on 
sleep. 

"  Leonard  M.  Chandler. — The  information  furnished  the 
Conference  in  reference  to  this  brother  was  to  the  effect  that 
he  was  born  in  1841,  in  the  State  of  Mississippi.  He  was 
converted  in  1868,  and  was  soon  afterwards  licensed  to 
preach,  and  the  same  year  was  admitted  on  trial  in  the  Little 
Rock  Annual  Conference.  His  last  appointment  was  the 
Eudora  Circuit,  where  he  died  of  swamp  fever,  October  11^ 
Those  who  knew  his  personal  worth  regarded  him  as  a  man 
of  great  consecration  to  duty.  He  was  very  successful  in 
his  ministry,  under  which  many  souls  were  converted.  His 
singularly  pure  and  devoted  life  was  closed  in  great  peace." 

The  name  of  Arthur  Davis  appears  for  the  iirst  time  in 
1 87 1  in  connection  with  the  work  in  Arkansas.  He  was  a 
prominent  member  of  the  Tennessee  and  Memphis  Confer- 
ences for  many  years,  filling  many  important  charges  in 
those  Conferences.  He  transferred  to  Arkansas  in  the  fall 
of  1870  and  remained  in  Arkansas  until  his  death,  which 
occurred  January,  1879.  The  following  notice  of  him  is 
from  the  pen  of  his  old  friend,  Dr.  T.  L.  Boswell : 

"  Brother  Davis  had  a  long  and  useful  career  among  us  as  a 
traveling  preacher.  There  is  before  the  writer  a  list  of  thirty- 
four  appointments  filled  by  him,  including  circuit,  mission, 
district  and  station  work  ;  and  well  filled,  too,  as  all  can  testify 
who  witnessed  his  success  in  the  work  of  the  Master.  No 
doubt  scores  and  hundreds  will  rise  up  to  bless  him  as  the 
instrument  of  their  salvation  in  that  day  when  'the  righteous 
shall  shine  as  the  sun  in  the  kingdom  of  their  Father' — 
when  those  who  'turn  many  to  righteousness  shall  be  as  the 
stars  forever  and  forever.'  In  all  his  going  in  and  out  among 
us  there  never  was  the  shadow  of  a  complaint  against  him  ; 
he  was  not  only  '  blameless  in  life  and  official  administra- 
tion,' but  highly  commended  for  his  work's  sake.  As  a 
preacher  he  was  strong,  clear,  religious   and   effective   in  an 


222  HISTORY    OF    METHODISM    IN    ARKANSAS. 

eminent  degree.  He  was  an  indefatigable  worker  himself 
and  knew  how  to  get  others  to  work — hence  the  secret  of 
his  great  success  in  the  work  of  soul-saving.  Brother  Davis 
was  a  man  of  good  proportions — of  medium  stature,  strong 
and  active,  sandy  complexion,  keen,  piercing  eye,  quite  pre- 
possessing in  his  person  and  manners.  He  possessed  a 
strong  and  vigorous  mind,  and  though  he  had  but  little  cul- 
ture in  early  life,  he  acquired  a  large  amount  of  knowledge 
of  men  and  things  by  reading  and  observation.  He  had  a 
good  collection  of  books,  and  used  them  as  occasion  re- 
quired, but  the  great  book  of  Nature  was  his  study.  He 
developed  a  rare  degree  of  originality  in  strong  ideas  and 
modes  of  expression  and  illustration.  He  borrowed  but 
little  from  human  sources ;  the  individuality  of  Arthur 
Davis  was  more  or  less  stamped  upon  everything  he  said  and 
did.  He  was,  moreover,  of  a  bold  and  princely  spirit;  he 
scorned  to  think  of  a  little,  low  or  mean  thing;  '  in  his  eye 
a  vile  person  was  contemned.'  In  the  sense  of  the  Psalmist 
if  he  swore  to  his  own  hurt  he  changed  not  ;  what  he 
promised  he  would  perform  at  any  cost ;  his  word  was  as 
good  as  his  bond ;  he  was  an  honest  man.  It  was  not 
necessary  to  convert  Arthur  Davis  to  make  him  honest  ;  he 
was  that  by  nature,  and  conversion  only  refined  and  elevated 
that  noble  element  in  his  nature  to  a  higher  plane  of  action." 
"  W.  R.  J.  Husbands  was  a  native  of  Lincoln  County, 
Tennessee,  and  at  the  time  of  his  death  was  50  years  of  age. 
He  was  converted  in  1840  and  licensed  to  preach  in  1842, 
and  was  received  on  trial  in  the  Tennessee  Conference  the 
same  year  and  appointed  to  the  Bellefonte  Mission.  In  i860 
he  was  transferred  to  the  Little  Rock  Conference,  where  he 
filled  the  Tulip  Circuit,  Clark  Circuit,  Arkadelphia  District 
and  Pine  Bluff  District.  He  was  everywhere  recognized  as 
a  faithful,  devoted  and  very  useful  minister  of  the  gospel. 
A  life  of  such  devotion  and  purity  was  closed  in  peace  and 
/holy  triumph.     His  last  words  were,  'All  is  bright.'  " 


HISTORY    OF    METHODISM    IN    ARKANSAS.  223 

The  Arkansas  Conferences  for  1872  were  placed  in  the 
Episcopal  District  of  Bishop  Wightman.  This  was  his  first 
official  visit  to  Arkansas,  and  he  succeeded  by  his  wonderful 
power  in  the  pulpit  and  great  administrative  ability,  com- 
bined with  his  elegance  of  manner  and  gentleness  of  spirit, 
in  capturing  completely  the  hearts  of  both  preachers  and 
people,  which  he  continued  to  hold  until  the  day  of  his  death. 

The  Arkansas  Conference  met  at  Bentonville,  October  i6, 
1872. 

The  following  were  admitted  on  trial :  J.  B.  Hickman,  T. 
M.  C.  Birmingham,  J.  R.  N.  Bell  and  W.  L.  Derrick.  J.  W. 
Shook  and  F.  M.  Paine  were  readmitted.  B.  Williams,  R. 
McTydings,  W.  T.  Boiling,  T.  F.  Brewer  and  George  W. 
Evans  were  received  by  transfer. 

The  White  River  Conference  met  at  Augusta,  October 
30,  1872. 

The  following  were  admitted  on  trial:  James  B.  Mc- 
Kamy,  Moses  C.  Clark,  John  A.  Cooper,  David  J.  Hare, 
Albert  H.  Woodward,  Francis  M.  Petty. 

There  was  one  death  in  this  Conference  during  the  year. 
Of  W.  W.  Gillispie  we  have  no  information  except  that  fur- 
nished by  the  minutes  of  the  Conference.  From  these  we 
learn  that  he  was  received  on  trial  in  the  Arkansas  Confer- 
ence in  1866.  He  traveled  successively  the  Jacksonport 
Circuit,  Walnut  Bend  Circuit  and  Clarendon  Station,  in  all 
of  which  he  had  a  fair  degree  of  success. 

The  Little  Rock  Conference  met  at  Pine  Bluff,  December 
4,  1872.  The  admissions  on  trial  were:  Alonzo  Monk, 
William  H.  Hagan,  R.  M.  Traylor.  W.  H.  H.  Biggs,  F.  M. 
Jones,  C.  C.  Godden,  Z.  T.  McCann.  The  transfers  from 
other  Conferences  were:  H.  D.  Howell,  S.  N.  Burns,  J.  A. 
Clower.  Of  these  Alonzo  Monk  is  at  this  time  an  honored 
member  of  the  Memphis  Conference.  W.  H.  Hagan  died  in 
1879  ;  he  was  regarded  as  being  one  of  the  most  faithful  and 
devoted   young   preachers   of  the   Conference.      W.  H.  H. 


224  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Biggs,  transferred  to  one  of  the  Texas  Conferences  in  1874^ 
faithful  and  true  to  every  interest  of  the  Church.  H.  D. 
Howell  transferred  to  the  Memphis  Conference  in  1873.  S. 
N.  Burns  is  a  member  of  the  Conference,  and  enjoys  the  love 
and  confidence  of  the  people  on  every  pastoral  charge  he 
has  filled.  J.  A.  Clower  transferred  to  one  of  the  Texas 
Conferences  in  1870.  R.  M.  Tray  lor  is  a  member  of  the 
Arkansas  Conference,  faithful  and  true  to  every  interest 
committed  to  his  hands.  C.  C.  Godden  is  a  member  of  the 
Little  Rock  Conference,  beloved,  honored  and  trusted  by 
his  brethren.  Z.  T.  McCann  is  now  a  member  of  the  Mis- 
souri Conference,  and  for  these  twenty  years  he  has  proven 
himself  worthy  of  the  confidence  reposed  in  him.  There 
was  one  death  reported  at  the  Conference. 

Rev.  Isaac  Ebbert  was  born  near  Baltimore,  Md.,  March 
2,  18 17.  Graduated  at  Augusta  College  in  1840.  Professed 
conversion  and  joined  the  M.  E.  Church  in  early  life.  Re- 
ceived on  trial  in  the  Ohio  Conference  in  1840.  At  the  di- 
vision of  the  Church  in  1843  came  Sonth  and  joined  the 
Kentucky  Conference.  Located  in  1850.  In  the  fall  of 
1858  readmitted  into  the  Memphis  Conference,  and  trans- 
ferred to  the  Little  Rock  Conference  in  1871.  He  went  to 
Paducah,  Ky.,  in  1872,  where  he  was  taken  violently  ill 
with  typhoid  pneumonia,  and  died  in  great  peace.  Among 
his  last  utterances  were  ;  "  the  way  is  clear — all  clear."  Dr. 
Ebbert  did  no  active  work  in  Arkansas,  but  the  records  show 
that  in  other  Conferences  he  did  much  valuable  service 
for  the  Church.  He  was  recognized  as  a  preacher  of  a 
very  high  order  of  ability,  and  an  educated  and  refined 
Christian  minister. 

During  this  year  a  death  occurred  in  the  East  Texas 
Conference,  which  demands  a  notice  at  our  hands  on 
account  of  his  former  connection  with  the  Arkansas  Con- 
ference. : 

"Jefferson  Shook  was  born  in,  Madison  County,  Mo.,  May 


HISTORY    OF    METHODISM    IN    ARKANSAS.  225 

20,  1820.  He  was  converted  October  15,  1838.  Joined  the 
Methodist  Church  November  2d,  of  the  same  year,  in  Ar- 
kansas. He  was  licensed  to  preach  September  18,  i84i,and 
admitted  on  trial  the  same  year  in  the  Arkansas  Conference 
and  appointed  to  the  DeKalb  Circuit  in  the  then  Republic 
of  Texas.  He  was  ordained  Deacon  in  1843,  ^^^  '^  1846 
was  ordained  Elder.  For  a  number  of  years  he  traveled 
various  circuits  and  districts  in  the  Texas  Conference  with 
great  acceptability.  He  served  the  Church  in  various  ca- 
pacities, in  all  of  which  he  was  a  faithful  servant  of  the 
Church.  His  capacities  were  above  mediocrity,  both  as  a 
preacher  and  writer.  His  pulpit  style  was  rather  polemic 
in  its  nature.  He  investigated  his  subject  closely,  de- 
fended the  doctrines  of  the  Church  sternly,  and  clung  to 
what  he  believed  with  tenacity.  As  a  writer  he  rather  ex- 
celled, wielding  a  vigorous  pen  in  vindication  of  truth  and 
in  the  expulsion  of  error.  He  died  December  20,  1872,  in 
great  peace." 

The  published  minutes  for  this  year  show  a  very  large  in- 
crease in  the  membership  of  the  Church.  It  was  a  year  of 
great  prosperity  in  every  branch  of  Church  work.  The  total 
increase  for  the  three  Conferences  was  2870  members. 

The  following  letter  from  Bishop  Wightman  to  the  West- 
ern Methodist  will  no  doubt  be  read  with  interest  by  the 
older  class  of  Methodists,  who  remember  his  visit  to  the 
State  in   1872  : 

"  You  insisted,  my  dear  friend,  as  I  was  on  my  way  west- 
ward, that  I  should  write  you  my  impressions  of  the  midways 
frontier  work  of  the  Southern  M.  E.  Church.  I  regret  that 
the  incessant  demands  on  my  time  have  allowed  me  hitherta 
no  opportunity  to  comply  with  your  request.  The  statistical 
information  connected  with  the  three  Conferences  I  have 
just  held  has  been  furnished  you  in  the  minutes,  which  were 
promptly  forwarded,  and  the  communications  of  my  pleas- 
ant  traveling  companion,    Dr.  McFerrin    and    others.     The 

15— M 


226  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ground  I  was  called  to  go  over  was  to  me  entirely  new.  I 
was  notified  in  advance  that  my  500  miles  of  travel,  in  pri- 
vate conveyances,  might  leave  some  recollections  of  the  In- 
dian country  and  of  Arkansas  more  forcible  than  agreea- 
ble. But  let  me  say  frankly,  that,  all  in  all,  I  have  had  very 
few  tours  of  official  visitation  which  were  so  full  of  interest 
and  have  left  reminiscences  so  entirely  satisfactory. 

''  It  was  a  new  thing  in  my  experience  to  see  a  large  con- 
gregation of  Indians ;  but  I  shall  not  soon  forget  the  im- 
pression made  upon  me  by  the  decorum  and  solemnity 
which  marked  that  congregation — men  and  women — chief 
and  members  of  the  National  Council,  at  a  Sunday  camp- 
meeting  service.  It  had  all  the  excitement  of  a  nevy  ex- 
perience, to  address  such  an  assembly,  in  aphoristic  sen- 
tences, each  followed  by  the  interlude  of  the  interpreter's 
voice.  It  was  getting  decidedly  into  a  new  groove  of  public 
speaking,  and  I  am  satisfied  with  having  tried  it  once.  Yet 
you  must  not  suppose  that  I  broke  down  at  all;  while  I  am 
free  to  admit  that  Bro.  Harrell  and  Dr.  McFerrin  awakened 
my  admiration  at  the  ease  and  facility  with  which — old, 
practiced  hands  as  they  are — they  worked  in  that  sort  of 
harness.  The  words  of  the  interpreters  had  a  musical  ring  ; 
yet  they  seemed  to  Lack  the  directness  and  percussive  force 
of  the  English.  Sometimes  the  interpreter,  who  stands  to 
the  left  of  the  preacher,  would  catch  the  glow  of  a  strong 
sentence,  and  show  the  effect  in  the  flash  of  the  eye,  and  the 
rhetorical  movement  of  the  hand,  as  well  as  in  the  swell  of 
the  voice.  The  Indian  listener,  however,  is  apt  to  maintain 
his  composure.  '  Nil  adniirari '  seems  to  describe  pretty 
accurately  his  habitual  temper. 

"  The  Chief  of  the  Creek  Nation  received  us  with  great 
courtesy.  Though  he  speaks  English  fluently,  yet,  accord- 
ing to  court  etiquette,  I  presume,  he  welcomed  and  con- 
versed with  us  through  his  interpreter.  In  the  run  of  the 
conversation,  '  Ask  the  Chief,'  said  1,  '  how  old  he  is.'     The 


HISTORY    OF    METHODISM    IN    ARKANSAS.  22/ 

question  was  put  in  the  Creek  language,  and  the  reply 
was  in  the  same  tongue,  'About  fifty  years  old.*  'Tell  him,' 
I  answered,  '  if  he  will  pardon  the  liberty  of  my  saying  it, 
that  he  is  the  finest-looking  man  I  have  seen  west  of  the 
Mississippi  River.'  The  ear  of  royalty  is  accustomed  to 
pleasant  words,  and  Chicote  quietly  but  graciously  acknowl- 
edged the  compliment  with  a  smile  and  a  bow.  He  is  a 
man  of  high  principle,  well  versed  in  affairs,  of  fine  adminis- 
trative ability,  and  very  popular.  He  dresses  and  looks  like 
an  American  gentleman.  The  proceedings  of  the  National 
Council,  which  is  held  annually,  in  conformity  with  a  written 
constitution,  were  conducted  with  propriety,  and  showed  a 
growing  advancement  in  the  knowledge  and  application  of 
the  principles  of  government  which  protect  life,  person  and 
property.  The  Clierokees,  Creeks,  Choctaws  and  Chicka- 
saws,  have  more  than  150  schools  in  operation,  attended  by 
more  than  5000  children,  for  the  support  of  which  ^165,000 
is  annually  appropriated  from  the  interest  received  on  the 
^4,000,000  the  United  States  government  holds  in  trust  for 
these  Nations.  The  Conference  has  two  seminaries — one 
among  the  Cherokees,  the  other  among  the  Choctaws — 
which  are  well  managed,  well  patronized  and  popular.  The 
pressure  of  my  engagements  did  not  allow  me  to  visit  them, 
as  otherwise  I  should  have  gladly  done.  The  number  of 
Indians  in  these  four  Nations  is  reckoned,  I  think,  at  some 
60,000.  They  are  agriculturalists  and  stock-raisers — not 
hunters — and  live  in  houses  and  cultivate  farms.  As  a  gen- 
eral thing,  they  lack  the  energy  and  push  of  the  white  man. 
This  is  not  at  all  surprising.  Time  is  required,  and  their  ad- 
vancement toward  the  higher  planes  of  civilization  is,  of 
course,  gradual.  The  Methodist  Church  has  long  had  its 
evangelizing  agencies  at  work  among  these  Nations.  A 
Presiding  Elder's  district  covers  each  one  of  them.  A  band 
of  devoted,  self-sacrificing  men,  both  whites  and  Indians, 
carry  on   the   work   of  the  ministry  in  these    districts.     The 


228  HISTORY    OF    METHODISM    IN    ARKANSAS. 

;^i 2,000  allowed  by  the  General  Mission  Board  for  the  sup- 
port of  this  work  was  drawn  on  to  the  last  dime,  and  felt  to 
be  ;^500  too  little  to  meet  the  ur^^ent  wants  of  the  field.  The 
presence  of  the  Missionary  Secretary  was  highly  appre- 
ciated, and  he  was  'utilized'  to  the  full  extent.  When  the 
Conference  closed  I  was  sorry  to  lose  his  company ;  and, 
particularly,  as  I  found  appointments  strung  along,  day  and 
night,  £71  route  to  Bentonville,  it  being  supposed  he  would  ac- 
company me  through  Arkansas. 

"The  drive  from  Fort  Gibson  to  Ocmulgee  and  back,  was 
in  the  double-seated  buggy  of  my  old  friend,  Brother  Ewing, 
to  whose  kind  attentions  and  skilful  driving  I  am  under 
special  obligations.  The  drive  from  Park  Hill,  near  Tahle- 
quah,  to  the  Arkansas  line,  was  rough  and  hard,  as  we 
were  out  of  the  prairies,  and  the  roads  in  the  Indian  coun- 
try are  seldom  worked.  I  was  struck  with  the  singular  dis- 
integration of  the  quartz  rocks  on  the  mountain  ridges 
all  along  this  road.  It  seems  as  though  volcanic  or  chem- 
ical action  had  broken  up  into  small  fragments  innumerable 
the  masses  of  rock.  These  lie  on  the  slopes  of  the  ridges,  a 
level  and  smooth  coating  of  stone,  multitudinous  as  the 
sands  of  the  sea-shore.  They  evidently  have  never  been 
subjected  to  the  grinding  action  of  the  sea. 

"  I  found  an  appointment  waiting  for  me  at  Boonsboro,  the 
night  after  reaching  Arkansas.  In  this  pleasant  little  town 
there  is  a  new  brick  Methodist  Church,  and  a  good  female 
academy  under  the  charge  of  Prof.  Welch,  a  local  preacher 
and  an  accomplished  instructor.  The  Cumberland  Presby- 
terian Church  was  politely  tendered  by  its  pastor,  as  it  was 
supposed  that  ours  would  hardly  hold  the  congregation. 
There  I  preached  to  an  assembly  the  size  of  which  surprised 
me.  But  the  weather  was  delightful,  the  moon  at  the  full,  and 
the  surrounding  country  populous.  I  preached  the  next  day 
at  Viney  Grove,  some  ten  miles  on.  These  two  appointments 
formed  the  pastoral  charge  of  my  young  friend,  the  Rev,. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  229 

Jerome  Haralson,  whose  acquaintance  I  formed  at  Boons- 
boro,  and  the  quahty  and  metal  of  whose  horses  I  tried  then 
as  the  prelude  to  the  350  miles  of  subsequent  travel  along 
which  they  were  to  carry  us.  I  was  now  in  Washington 
County,  far  up  in  the  northwest  of  Arkansas.  But  this 
county,  and  its  neighbor,  Benton,  I  found  to  be  very  choice 
bits  of  the  grand  far-off  West.  A  heavy  population,  indus- 
trious, stirring,  thriving,  covers  the  soil,  which  is  highly  pro- 
ductive. No  cotton  grows  there,  and  consequently  fences 
and  outbuildings  are  in  fine  repair;  houses  are  painted,  corn 
and  oats  are  plentiful,  stock  fat,  and  the  apple  orchards  are 
magnificent.  The  apple  grown  in  these  two  counties  is  the 
boast  of  everybody. 

*'  The  next  Sunday  I  spent  in  the  bright,  picturesque  Town 
of  Fayetteville,  finding  a  pleasant  home  in  the  house  of 
Brother  Stone.  A  handsome  brick  church  had  just  been 
completed — seats  and  pulpit  excepted.  These  were  extem- 
porized for  the  occasion,  and  I  preached  in  the  new  church, 
but  did  not  dedicate  it.  On  Monday  night  and  Tuesday 
there  were  of  course  appointments  strung  along  my  road 
to  Bentonville,  the  seat  of  the  Arkansas  Conference.  They 
understand  in  that  country  how  to  get  out  of  a  Bishop  all 
that  is  in  him.  We  dined  on  Tuesday  with  Gen.  Pierce, 
after  I  preached  near  by.  The  General  took  me  over  his 
apple  orchard,  and  pointed  out  twenty  varieties  of  that  fruit, 
each  in  highest  perfection.  At  his  table  I  found  the  only 
game  I  tasted  in  the  whole  trip: — wild  ducks.  I  had  been 
rather  hoping  I  should  see  bear  meat  and  venison,  and  wild 
turkey  in  abundance,  here  and  there.  But  I  was  mistaken  ; 
and  what  difference  does  it  make  now?  The  fare  every- 
where was  good  and  well-cooked  ;  constant  riding  in  the 
open  air  gives  one  a  fine  edge  of  appetite,  and  your  friends 
are  glad  to  see  you  eat  heartily.  And  now  on  to  Benton- 
ville. The  country  is  as  level  as  a  plain  ;  but  we  are  on  a 
mountain  plateau,  not  very  far  from  the  termination  of  the 


230  HISTORY    OF    METHODISM    IN    ARKANSAS. 

grand  Ozark  range.  My  quarters  are  at  the  house  of  Judge 
Ellis,  and  the  session  is  held  in  the  Methodist  Church,  a 
new  and  handsome  brick  building,  which,  by  the  way,  I 
dedicated  on  Sunday.  The  religious  exercise  of  the  occa- 
sion were  full  of  interest.  Several  persons  found  peace 
with  God  the  first  night  of  the  Conference;  and  throughout 
crowds  hung  with  profound  attention  upon  the  word 
•preached.  The  business  of  the  session  went  on  without 
hindrance,  and  in  the  spirit  of  work  and  love.  Three  or 
four  valuable  men  were  received  by  transfer.  The  independ- 
ence of  one  of  these  I  admired;  he  had  come  from  the 
Western  Conference  in  his  own  wagon,  bringing  his  wife 
and  children  and  household  goods  with  him,  camping 
out  at  night,  and  ready  for  the  work  assigned  him.  He 
drove  up  to  the  church  while  the  Conference  was  in  seshion» 
and  took  up  his  quarters  in  the  rear  of  the  building.  With 
entire  unanimity,  and  even  enthusiasm,  the  Conference  ap- 
proved the  design  and  plan  of  the  Central  University  and 
selected  four  Trustees  to  represent  them  in  the  Board.  They 
also  contributed  liberally  to  the  support  of  the  institution. 

"The  business  of  the  Conference  all  completed,  at  the 
close  of  a  powerful  sermon  by  Brother  W.  the  appointments 
were  read  out. 

"  '  Look  out  for  Boston  Mountain !'  had  been  said  to  me 
time  and  again.  I  had  been  forewarned  that  in  crossing  the 
State  of  Arkansas,  from  its  northwest  extremity  to  Augusta 
on  White  River,  I  should  have  abundance  of  rough  work  I 
But  what  is  the  use  of  crossing  rivers,  or  mountains  either, 
until  you  come  to  them  ?  The  seat  which  I  occupied  along- 
side of  my  friend  Haralson,  and  behind  his  superb  horses, 
for  the  next  eight  days,  not  counting  Sunday,  was  just  as 
pleasant  as  the  one  I  had  three  years  ago  by  the  side  of  my 
friend  Veal  in  West  Texas.  Both  were  delightful  drives. 
We  had  no  accident,  no  detention,  no  solicitude.  The 
weather,  a  few  hours  excepted,   was  bright  and  enjoyable. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  23! 

The  grand  forests  of  Arkansas  had  put  on  their  gorgeous 
autumnal  livery.  Mountain  peaks  were  in  view  most  of  the 
time.  We  stopped  with  pleasant  people  in  comfortable 
houses  at  night.  And  what  more  could  a  traveler  want  ? 
As  for  the  dreaded  Boston  Mountain,  I  had  got  to  the  top 
of  the  pass,  supposing  we  were  just  beginning  the  ascent. 
But  then  we  were  on  the  Cove  creek  route,  the  lowest  and 
best  crossing  of  the  Ozark  range.  At  Clarksville,  on  Thurs- 
day night,  I  dedicated  another  brick  church,  large  and  hand- 
some, with  spire  and  bell.  The  full  amount  to  meet  the  re- 
maining debt  was  subscribed  during  the  day  and  at  the 
dedication  service  at  night.  Here  one  of  the  newly-ap- 
pointed trustees  of  the  Central  University,  Judge  Floyd, 
was  our  host.  Saturday  afternoon  brought  us  up  to  Lewis- 
burg,  where  another  church  was  to  be  dedicated.  I  found 
it  a  gem — carpeted,  pulpit  supplied  with  sofas,  everything 
just  as  it  should  be  in  a  house  set  apart  for  God's  worship. 
After  the  sermon  on  Sunday  morning,  my  worthy  host. 
Brother  Burrow,  led  off  in  a  subscription  to  pay  the  debt 
remaining  on  the  church,  and  in  less  than  fifteen  minutes 
the  whole  amount  necessary,  and  more,  was  pledged ;  and 
the  church  was  solemnly  presented  to  God.  May  it  be  the 
birthplace  of  many  a  soul ! 

"The  next  night  came  down  upon  us  yet  on  the  road.  The 
distance  to  the  point  we  were  aiming  at  was  six  or  eight 
miles  greater  than  had  been  supposed.  After  two  unsuc- 
cessful attempts  to  obtain  lodgings,  we  completed  our  fiftieth 
mile  at  the  house  of  Mr.  Key,  whose  cordial  reception  and 
ample  accommodations  made  us  quickly  forget  the  fatigues 
of  this  hard  day's  work.  A  pleasanter  evening  I  have  sel- 
dom spent  anywhere.  On  Tuesday  morning  we  drove 
through  a  beautiful  country,  with  fine  cotton  plantations  and 
handsome  houses,  to  Searcy,  where  we  made  no  stop,  and 
on  to  White  River  bottom,  six  miles  wide — a  vast  solitude, 
covered  with   cane,  which   got  higher  and  higher  as  we  ad- 


232  HISTORY    OF    METHODISM    IN    ARKANSAS. 

vanced,  until  it  nearly  overarched  the  road.  At  length,  we 
caught  a  glimpse  of  White  River,  and  presently  saw,  re- 
flected on  its  clear  waters  the  white  houses  of  Augusta. 
Here,  then,  we  were  at  the  terminus,  ad  quern — with  three 
hours  to  spare — with  the  team  in  as  good  condition  as  when 
we  set  out,  and  the  buggy  as  sound  as  if  its  wheels  had 
never  struck  root  or  rock.  If  duty  should  call  me  again  to 
cross  the  State  of  Arkansas,  commend  me  once  more  to 
Brother  Jerome  and  his  steeds,  to  his  pleasant  companion- 
ship and  skilful  driving,  and  brotherly  care.  I  shall  not 
soon  forget  my  obligations  to  him. 

"  In  company  with  the  genial  editor  of  the  Western  Metho- 
dist, Brother  W.  C.  Johnson,  I  was  placed  under  the  care  of 
Mr.  John  Penn  and  his  accomplished  wife,  during  the  session 
of  the  Conference,  and  was  never  more  comfortable.  The 
business  of  the  Conference  went  forward  with  dispatch,  so 
that  when  Drs.  Green  and  Winfield  arrived  there  was  abund- 
ance of  time  to  hear  them — one  in  behalf  of  the  highest 
scholastic  culture  of  young  men,  the  other,  of  young 
women.  A  scholarly  address  in  behalf  of  female  education 
was  also  delivered  by  the  Rev.  Dr.  Collins,  President  of  the 
State  Female  College,  near  Memphis.  The  Conference, 
with  not  a  dissenting  voice,  gave  its  co-operation,  with  the 
other  Conferences,  to  the  Central  University.  It  also 
pledged  its  support  to  the  institution  of  Dr.  Collins,  and  ap- 
pointed a  committee,  at  Dr.Winfield's  instance,  to  co-operate 
with  that  of  the  Little  Rock  Conference,  in  behalf  of  the 
projected  Female  College  at  Little  Rock.  For  the  Publish- 
ing House  ;^490  was  subscribed  for  the  fitting  up  of  the 
Mission  Rooms  in  the  new  building.  Besides,  a  very  fine 
missionary  collection  was  raised,  under  the  persuasive  elo- 
quence of  the  distinguished  visitors. 

"Among  the  preachers  of  the  White  River  Conference,  I 
found   the  Rev.    H.    T.    Gregory,  whose  friends   in    South 


HISTORY    OF    METHODISM    IN    ARKANSAS.  233 

Carolina  will  be  pleased  to  learn  that  he  is  an  honored  and 
useful  minister  of  the  gospel." 

The  Arkansas  Conference  for  1873  met  at  Dardanelle, 
November  5,  Bishop  Pierce,  President.  The  admissions  on 
trial  were :  Richard  S.  Cole,  Joseph  P.  Callaway,  James  T. 
Leard,  John  W.  Powell,  Benjamin  H.  Greathouse,  Ambrose 
H.  Williams,  Rufus  F.  Beasley,  James  E.  Martin.  Received 
by  transfer:     O.  P.  Thomas,  R.  G.  Porter  and  A.  K.  Miller. 

The  White  River  Conference  for  this  year  met  at  Forrest 
City,  Bishop  Pierce,  President.  Joseph  W.  Ross,  David  D. 
McCutchen,  John  D.  Brewster,  Pleasant  C.  Oliver,  William 
C.  Malone,  Thomas  P.  Hare,  Milton  R.  Umstead  and  William 
B.  Foster  were  admitted  on  trial.  Thomas  A.  Brickwell 
was  received  from  the  Congregational  Church,  and  C.  H. 
Ford  by  transfer.  During  this  year  the  Conference  lost  by 
death  one  of  its  most  faithful  and  useful  members — William 
M.  M.  Cobb,  who  was  born  September  2,  1817,  in  Granville 
County,  N.  C.  He  removed  to  Tennessee  with  his  father 
about  the  year  1833,  and  settled  in  LaGrange.  He  was 
licensed  to  preach  and  admitted  on  trial  in'  the  Tennessee 
Conference  in  1838,  and  appointed  to  the  Marshall  Mission. 
In  1839  he  was  transferred  to  the  Arkansas  Conference,  and 
appointed  to  the  Fayetteville  Circuit.  In  1843  he  was  mar- 
ried to  Miss  Susan  M.  Brodie  of  Washington  County,  Ark. 
His  last  work  was  on  the  Harrisburg  District,  in  1870-71. 
In  1872  he  was  attacked  by  a  cancer,  from  which  he  suffered 
until  released  by  death,  January  20,  1873.  The  early  advan- 
tages of  Bro.  Cobb  were  not  very  good,  but  by  close  appli- 
cation and  severe  study  he  made  considerable  proficiency  in 
scholarship,  and  in  a  large  degree  supplied  the  lack  of  an 
early  education,  by  studying  literature  and  languages.  He 
was  recognized  as  a  preacher  of  more  than  ordinary  ability, 
and  was  greatly  respected  by  all  who  knew  him.  As  would 
have  been  expected  of  such   a   man,  his   end   was    peaceful 


234  HISTORY    OF    METHODISM    IN    ARKANSAS. 

and   his   death    triumphant.      His    remains    were    placed    in 
Mount  Zion  Cemetery,  Cross  County,  Ark. 

The  Little  Rock  Conference  for  this  year  was  held  at 
Camden,  November  26,  1873,  Bishop  Pierce  presiding. 

Weems  Wooten,  John  McLaughlin,  W.  J.  Rogers,  James 
C.  Rhodes,  John  W.  Haskew,  Amariah  C.  Biggs  and  Wil- 
liam C.  Dunn  were  admitted  on  trial.  B.  H.  Malone,  L.  D. 
Webb  and  C.  O.  Jones  were  received  by  transfer. 

Of  the  preachers  received  into  the  Conferences  during  this 
year,  were  some  who  have  proven  to  be  very  valuable  ac- 
quisitions to  the  ministry  of  Arkansas.  Of  those  admitted 
into  the  Arkansas  Conference,  there  were  B.  H.  Greathousee, 
A.  H.  Williams  and  J.  E.  Martin,  who  are  still  on  the  effect- 
ive list,  and  doing  most  excellent  service  for  the  Church 

M.  B.  Umstead  and  William  R.  Foster,  of  the  White 
River  Conference,  have  filled  some  of  the  most  important 
positions  in  the  Conference  and  enjoy  the  confidence  and 
esteem  of  their  brethren. 

In  the  Little  Rock  Conference  John  McLaughlin,  William 
J.  Rogers  and  James  C.  Rhodes  are  still  on  the  effective  list 
and  doing  faithful  service  for  the  Church,  honored  and  re- 
spected by  their  brethren. 

The  total  membership  of  the  Church  was  36,490,  showing 
a  gain  of  998  members  during  the  year.  While  this  was 
not  a  very  large  increase,  it  shows  that  there  was  sufficient 
vitality  in  the  Church  to  make  some  aggressive  movements 
and  to  lay  the  foundation  for  future  success. 

The  Conferences  in  Arkansas  lost  some  valuable  preach- 
ers by  transfer  during  this  year.  J.  Y.  Brice  transferred  to 
the  Trinity  Conference,  and  G.  R.  Brice,  to  the  Northwest 
Texas  Conference,  J.  W.  Johnson  to  the  Trinity  Conference 
and  J.  W.  Walkup  to  the  Northwest  Texas  Conference. 

During  this  year  the  Church  was  called  to  mourn  the  loss 
of  one  of  her  chief  pastors. 

The  venerable   Bishop  Early  died  at  his  home  in  Lynch- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  235 

burg,  Va.,  on  the  morning  of  November  5,  1873.  His  biog- 
rapher says  of  him :  "  John  Early  was  born  in  Bedford 
County,  Va.,  January  i,  1786,  and  was  at  the  advanced  age 
of  87  years,  lO  months  and  4  days.  He  was  converted  April 
22,  1804,  under  the  ministry  of  the  Rev.  Stith  Mead.  His 
parents  were  Baptists,  but  he  united  with  the  Methodists,, 
and  gave  early  promise  of  his  devotion  to  the  Master's 
cause.  In  1806  he  was  licensed  to  preach.  Among  those 
who  received  the  benefit  of  his  first  labors  were  the  slaves 
of  President  Jefferson.  He  began  his  ministry  by  preach- 
ing the  gospel  to  the  poor  and  doing  the  duty  that  lay  next 
to  him.  After  a  few  rounds  on  the  Bedford  Circuit,  under 
the  direction  of  the  Presiding  Elder,  he  was  recommended 
for  the  work  of  the  itinerant  ministry,  and  admitted  on  trial 
into  the  Virginia  Conference,  February,  1 807.  From  the 
date  of  his  admission  into  the  Conference  until  1813,  he 
traveled  on  circuits,  the  four  last  years  as  the  senior  preacher. 
In  1815  he  appears  as  the  Presiding  Elder  on  the  Meherrin 
District.  During  these  years  his  ministry  was  attended  with 
great  revival  power.  On  the  Greenville  Circuit  he  received 
500  members  into  the  Church,  and  at  the  ever  memorable 
camp-meeting  held  at  Prospect,  in  Prince  Edward  County, 
Va.,  it  is  said  lOOO  persons  were  converted.  From  1833  to 
1840  he  was  agent  for  Randolph  Macon  College.  He  was  a 
member  of  the  General  Conferences  of  1 828-32-36-40-44. 
He  was  General  Book  Agent  from  1846  until  his  election  to 
the  Episcopacy  in  1854.  For  twelve  years,  from  the  time 
of  his  election  to  the  Conference  of  1866,  he  continued  in 
the  active  discharge  of  the  duties  of  his  office.  At  the  Con- 
ference of  1866  he  was,  with  Bishops  Soule  and  Andrew, 
granted  a  superannuated  relation.  Bishop  Early  was  uni- 
versally recognized  as  a  man  of  very  superior  ability. 
Presidents  of  the  United  States,  Governors  of  his  own 
State,  politicians  and  citizens  had  time  and  again  invoked 
his  superior  practical  wisdom  for  the  management  of  import- 


236  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ant  civil  trusts,  but  he  yielded  to  none  except  in  an  inci- 
dental way.  When  he  died  public  sentiment  testified  that  a 
great  and  good  man  had  fallen.  His  funeral  obsequies 
furnished  another  evidence  of  the  high  esteem  in  which  he 
was  held." 

The  Conferences  for  1874  were  placed  in  the  Episcopal 
District  of  Bishop  Kavanaugh, 

The  Arkansas  Conference  met  at  Fort  Smith,  October 
28.  The  admissions  on  trial  were  George  A.  Bugg,  Benja- 
min L.  Ferguson,  George  E.  Jamison,  H.  C.  JoUey,  Thomas 
E.  Sewell,  William  J.  Stone  and  Lucius  I.  Lasley. 

The  Conference  was  strengthened  this  year  by  the  fol- 
lowing transfers :  Stephen  P.  Hicks,  Henry  W.  Abbott, 
James  A.  Peebles,   R.  S.  Hunter  and  G.  P.  Vanzant. 

The  following  memoir  was  furnished  the  Conference,  and 
should  have  appeared  in  the  history  of  1873  • 

"Stephen  Farish  was  born  in  Virginia  in  1816,  and  im- 
migrated to  Alabama  in  early  life,  and  in  1844  to  South 
Arkansas,  where  he  served  for  a  short  time  as  junior 
preacher  with  the  Rev.  J.  Esterbrook,  on  the  Union  Circuit. 
He  was  admitted  on  trial  into  the  Arkansas  Conference,  at 
its  session  in  Little  Rock  in  1844.  He  came  to  this  Confer- 
ence under  circumstances  of  much  promise — in  good  health, 
physically  strong,  a  large,  athletic  and  well-formed  man,  a 
good  heart,  a  sound  and  well-balanced  mind,  with  a  large 
measure  of  spirit,  always  cheerful  and  ever  ready  to  adapt 
himself  to  the  circumstances  surrounding  him,  ardent  in  tem- 
perament and  highly  social  in  his  character.  These  qualities 
of  manhood,  head  and  heart,  made  him  the  man  for  the 
times  in  this  new  country.  He  traveled  twelve  or  fourteen 
years  in  the  regular  work,  mostly  in  the  region  of  country 
lying  between  Little  Rock  and  Little  Red  River,  and  under 
circumstances  of  extreme  hardship  and  many  privations  ; 
but  nobly  did  he  battle  on  and  on,  without  a  murmur  or 
complaint,  until  1857  ^^  1858,  when  his  health  failed,  and  he 


HISTORY    OF    METHODISM    IN    ARKANSAS.  237 

became  a  great  sufferer  from  that  much-dreaded  disease, 
bronchitis,  which  terminated  his  itinerant  work  as  an  effect- 
ive preacher  in  the  Conference.  He  was  placed  on  the  su- 
pernumerary hst,  and  continued  in  that  relation  until  1871, 
when  he  was  superannuated,  and  continued  in  that  relation 
until  his  death,  which  occurred  December  5,  1872,  at  his 
residence,  near  Lewisburg,  Ark.  He  suffered  greatly  the 
last  two  years  of  his  life  with  consumption,  and  was  the 
moit  of  his  time  confined  to  his  room  ;  but  in  all  he  was 
patient  and  resigned  to  the  will  of  God.  As  his  end  grew 
near  he  grew  stronger  in  faith  and  hope  of  a  blessed  immor- 
tality. He  died  only  as  a  good  man  can  die — full  of  joy 
and  peace,  beloved  and  respected  by  his  brethren  in  the 
Conference,  and  in  good  report  among  his  neighbors.  He 
was  a  good,  practical  and  sound  preacher.  He  shunned  no 
cross,  dreaded  no  dangers,  but  was  a  firm  defender  of  our 
beloved  Methodism.  His  example  was  good  in  his  family. 
He  reared  six  noble  sons,  who,  together  with  the  wife  of  his 
youth,  are  left  to  mourn  their  loss." 

The  White  River  Conference  was  held  at  Searcy,  Novem- 
ber 1 1,  1874.  There  was  a  very  large  class  of  admissions  this 
year.  Z.  T.  Bennett,  Henry  E.  Robertson,  George  M.  Hill, 
A.  P.  Saffold,  S.  L.  Cochran,  Thomas  J.  Franks,  James  F. 
Jernigan,  Richard  Moon,  William  A.  Pendergrass,  James  G. 
Miller,  A.  Walkup,  F.  M.  Munns,  Frank  Ritter,  Samuel  Bay- 
liss,  William  H.  Paschall,  John  A.  Corbitt.  Received  by 
transfer,  George  A.  Schaeffer.  Of  these,  Z,  T.  Bennett,  S. 
L.  Cochran,  James  F.  Jernigan,  William  A.  Pendergrass, 
Frank  Ritter,  are  still  on  the  effective  list  in  the  White  River 
Conference.  George  M.  Hill  is  a  member  of  the  Little  Rock 
Conference. 

This  great  gain  of  ministerial  force  in  Arkansas  was  some- 
what reduced  by  the  transfer  of  a  number  of  very  efficient 
preachers.  George  E.  Jamison  transferred  to  the  Los  An- 
geles Conference  ;  W.  T.  Boiling  transferred  to  the  Memphis 


238  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Conference,  and  Peter  A.  Moses  transferred  to  the  Columbia 
Conference.  Peter  A.  Moses  was  for  a  number  of  years 
connected  with  the  educational  interests  of  Arkansas,  and 
rendered  valuable  aid  in  developing  an  interest  in  the  educa- 
tional work  of  the  Church. 

The  Little  Rock  Conference  for  this  year  met  at  Monti- 
cello,  December  9,  1874.  The  admissions  on  trial  were  Bar- 
ney E.  Mitchell,  M.  M.  Baker,  Jacob  D.  Whitesides,  Dejalma 
Leake,  Robert  W.  Evans,  W.  H.  Vaughn,  John  R.  Cason, 
Wade  Preston  and  John  M.  Bradley.  By  transfer,  L  M. 
Lewis.  Of  these,  Jacob  D.  Whitesides,  John  R.  Cason, 
Wade  Preston  and  M.  M.  Baker  are  members  of  the  Little 
Rock  Conference.  Dejalma  Leake  is  a  member  of  the 
White  River  Conference.  B.  E.  Mitchell  and  John  M.  Brad- 
ley located  after  traveling  a  few  years.  Robert  W.  Evans 
died  in  1887.  W.  H.  Vaughn  transferred  in  1879  to  the 
Northwest  Texas  Conference. 

The  Church  in  Arkansas  lost  several  very  excellent 
preachers  by  transfer  during  this  year.  M.  H.  Wells  and 
E  R.  Barcus  transferred  to  the  Northwest  Texas  Conference; 
W.  H.  H.  Briggs  and  I.  Z.  T.  Morris  transferred  to  the  Texas 
Conference,  and  William  C.  Hearn  transferred  to  the  Denver 
Conference.  Of  these,  M.  H.  Wells  is  a  member  of  the 
Louisville  Conference.  He  has  filled  a  number  of  very  im- 
portant charges  in  the  Northwest  Texas  Conference,  the 
Alabama  and  Louisville  Conferences,  to  the  great  satisfaction 
of  the  people  whom  he  served.  E.  R.  Barcus  was  for  many 
years  a  teacher  of  music  in  our  colleges,  and  was  regarded 
as  one  of  the  best  teachers  in  the  Southwest.  He  is  an  ex- 
cellent preacher,  and  thoroughly  devoted  to  the  work  of  the 
Church.  W.  H.  H.  Briggs  and  I.  Z.  T.  Morris  are  held  in 
high  esteem  by  their  brethren  in  the  Texas  Conference.  W. 
C.  Hearn  remained  in  Denver  but  one  year,  when  he  was 
compelled  by  ill  health  to  transfer  to  the  North  Alabama 
Conference.      He  was  a  good  preacher  and  polished  Christian 


HISTORY    OF    METHODISM    IN    ARKANSAS.  239 

gentleman.  Tiie  statistics  show  a  good  healthy  growth  of 
the  Church  in  all  the  Arkansas  Conferences.  The  largest 
increase,  however,  was  in  the  White  River  Conference. 

The  Arkansas  Conference  for  this  year  met  at  Lewisburg; 
the  White  River  at  Helena,  and  the  Little  Rock  at  Mineral 
Springs.  Bishop  Wightman  presided  at  the  Arkansas  and 
Little  Rock  Conferences,  and  Bishop  Doggett  presided  at 
the  White  River  Conference.  Judging  from  the  statistical 
reports  this  was  not  a  prosperous  year.  The  Arkansas  Con- 
ference suffered  a  loss  of  1 161  members,  and  the  Little  Rock 
Conference  a  loss  of  987  members.  There  was  a  small  in- 
■crease  of  members  in  the  White  River  Conference  of  513. 
The  total  loss  in  the  State,  as  will  be  seen,  was  1635  mem- 
bers. A  decrease  in  the  statistical  report,  however,  does  not 
always  indicate  a  real  loss;  it  may  result  from,  a  more  pains- 
taking and  careful  enumeration  of  the  membership,  or  from 
a  correction  of  the  mistakes  of  former  pastors  who  had  not 
been  careful  in  keeping  the  roll  of  Church  members.  The 
loss  for  this  year,  however,  cannot  be  accounted  for  in  this 
way,  for  it  is  not  probable  that  so  great  a  loss  would  occur 
from  this  source.  The  revival  power  in  the  Church  this  year 
was  not  sufficient  to  replace  the  loss  by  death  and  removals. 
There  was  a  goodly  number  of  admissions  on  trial,  and  trans- 
fers to  the  Arkansas  Conferences  this  year,  but  these  gains 
were  very  nearly  counterbalanced  by  the  deaths,  locations 
and  transfers  from  the  Conferences. 

The  loss  of  ministerial  force  in  the  Arkansas  Conference 
was  just  equal  to  the  gain;  in  the  White  River  Conference 
the  gain  lacked  one  of  being  equal  to  the  loss ;  in  the  Little 
Rock  Conference  there  was  a  gain  of  three  preachers. 

The  admissions  on  trial  in  the  Arkansas  Conference  were 
George  Pleager,  Ambrose  H.  Williams,  James  N.  Coker, 
David  C.  Simmons,  P.  B.  Summers  and  James  Caldwell. 
The  transfers  to  the  Conference  were  J.  W.  Bryant,  J.  E. 
Walker  and  F.  H.  Thacker. 


240  HISTORY    OF    METHODISM    IN    ARKANSAS. 

The  additions  to  the  White  River  Conference  were  T.  W» 
Morton,  R.  M.  McAllaster,  Alonzo  C.  Griffin  and  James  M. 
Clark.  Those  received  by  transfer  were  Elam  A.  Stephen- 
son, Clarence  J.  Nugent  and  J.  H.  Priddy. 

The  additions  to  the  itinerant  force  of  the  Little  Rock 
Conference  were  Houston  Armstrong,  William  F.  Clark^ 
John  Jenkins,  Euphrates  Garrett,  Willis  Jones,  T.  P.  Minor 
and  Edward  M.  Whitmore.  There  was  one  addition  by 
transfer,  James  Atkins.  Of  these,  Houston  Armstrong  trav- 
eled for  several  years  in  the  Little  Rock  Conference,  and 
transferred  to  the  Louisiana  Conference  of  which  he  is  now 
a  member  ;  William  F.  Clark,  after  a  few  years,  transferred  to 
one  of  the  Texas  Conferences;  Euphrates  Garrett  is  a  mem- 
ber of  the  Little  Rock  Conference ;  Willis  Jones  discon- 
tinued ;  T.  P.  Minor  located  in  1878;  John  J.  Jenkins  died 
in  1889.  The  following  memoir  was  presented  to  the  Con- 
ference for  that  year  : 

"Rev.  John  J.  Jenkins  was  born  at  Woodlawn,  Ouachita 
County,  Arkansas,  August  15,  1852;  was  converted  and  re- 
ceived into  the  Church  in  1869  by  Rev.  Wm.  Moores ;  was 
licensed  to  preach  September  26,  1874,  by  the  Quarterly 
Conference  of  Ouachita  Circuit,  Rev.  J.  A.  Parker,  P.  E.; 
Rev.  E.  R.  Barcus,  P.  C;  was  admitted  on  trial  in  the  Little 
Rock  Conference  at  Mineral  Springs,  December  ic,  1875  ; 
ordained  Deacon  by  Bishop  Kavanaugh  in  1877,  Elder  by 
Bishop  Pierce,  at  Camden,  1879.  He  gave  fourteen  years  of 
faithful  work  to  the  Conference,  eight  of  them  to  various 
pastoral  charges  in  the  Monticello  District,  one  to  Malvern 
Station,  four  to  the  Camden  District,  and  one  on  a  bed  of 
sickness,  showing  his  brethren  how  to  suffer  the  will  of  the 
Lord. 

"  Deprived  of  early  educational  advantages,  he  became  a 
student  from  his  admission  into  the  Conference,  and  his  pro- 
gress was  wonderful.  When  informed  of  an  error,  he  cor- 
rected it  immediately,  and  his  use  of  language  became  varied 


HISTORY    OF    METHODISM    IN    ARKANSAS.  24I 

and  judicious.  His  powers  of  application  were  of  the  finest 
order.  He  did  not  merely  read  ;  he  studied,  digested  and 
assimilated.  He  drew  ideas  from  any  and  all  sources,  but 
only  ideas.  He  took  no  man's  words.  He  dressed  up  the 
ideas  according  to  his  own  taste.  He  bought  books  and 
read  them,  and  his  acquaintance  with  theology  was  very  re- 
spectable. Had  he  lived  to  old  age,  he  would  have  been 
a  champion  of  Arminianism. 

"As  a  preacher  he  was  unusually  effective.  Argumenta- 
tive, logical,  tender,  fearless,  he  gained  access  to  the  hearts  of 
his  hearers.  He  could  preach  on  eternal  punishment  and  not 
chill  the  hearts  of  Christians.  In  his  preaching  there  were 
variety,  thought,  power,  and  that  nameless  unction  that 
draws  and  holds  an  audience.  There  was  sweetness  in  his 
voice,  grace  in  his  manners,  love  in  his  heart,  and  fire  in  his 
soul.  He  was  popular  as  a  preacher.  He  was  in  demand. 
Large  congregations  waited  on  him.  He  was  courted,  praised 
and  flattered,  yet  he  was  singularly  free  from  vanity.  He  was 
himself;  he  aped  nobody.  His  individuality  was  marked; 
yet  few  men  used  the  word  /  less  than  he.  There  was  a 
manly  independence  in  all  he  said  and  did,  which  was  equally 
removed  from  arrogance  and  cowardice.  He  had  religion. 
It  permeated  all  his  sermons,  formed  the  atmosphere  of  his 
life,  sparkled  in  his  eye,  glowed  in  his  countenance,  spoke  in 
his  voice,  renewed  his  heart,  and  made  beautiful  his  life. 

"As  a  pastor  he  was  wise,  firm,  judicious  and  sympathetic. 
He  was  born  a  Presiding  Elder,  and  in  this  office  he  was  the 
peer  of  any.  Well  versed  in  the  law  of  his  Church,  brave^ 
loving,  having  the  courage  of  his  convictions,  well  poised,  he 
controlled  men  with  no  apparent  effort.  He  possessed  the 
rare  faculty  of  projecting  his  spirit  upon  others.  It  was  im- 
possible to  be  with  him  and  not  catch  the  tone  of  his  lofty 
enthusiasm.  Broad-gauged  and  liberal  himself,  penurious- 
ness  blushed  into  liberality  under  his  gracious  words  or  wise 
rebukes.  His  strong  faith  reproved  and  helped  the  weak  and 

16— M 


242  HISTORY    OF    METHODISM    IN    ARKANSAS. 

despairing.  A  worker  himself,  wherever  he  went  preachers 
and  people  caught  his  spirit,  and  his  district  blossomed  like 
the  Garden  of  God. 

"  He  was  happily  married  to  Miss  Ida  M.  Garner,  by  Rev. 
H.  D.  McKinnon,  November  24,  1881.  As  a  husband  and 
father  he  was  the  embodiment  of  tenderness,  patience  and 
firmness.  In  his  home  his  life  and  character  were  trans- 
parent. 

"  He  died  well.  He  passed  away  on  Sunday  night,  Sep- 
tember 16,  1889,  as  peacefully  and  as  easily  as  an  infant  go- 
ing to  sleep.  He  knew  his  condition,  bade  his  family  good- 
by,  and  exhorted  them  to  meet  him  in  heaven,  and  died 
praising  that  blessed  Jesus  who  redeemed  and  saved  him. 
On  Saturday  before  his  death  Bro.  H.  H.  Watson  visited 
him,  and  talked  with  him  an  hour.  He  asked  Bro.  Watson 
to  sing,  '  There  Is  a  Fountain  Filled  with  Blood.'  While  the 
hymn  was  being  sung,  he  exclaimed  :  'O,  precious  Savior! 
O,  thou  immaculate  Son  of  God!  What  a  precious  Savior 
you  have  been  to  me.'  Bro.  Watson  asked  him  if  he  had 
any  message  for  the  brethren.  'Nothing,'  he  said,  'only  I 
am  trusting  in  Jesus,  and  I  leave  my  family  in  the  hands  of 
the  good  Lord  and  the  Little  Rock  Conference.' 

"  He  was  my  friend.  I  loved  him  as  Jonathan  loved  David, 
and  my  heart  is  sad.  I  place  this  tribute  to  his  memory,  in 
the  belief  that  it  is  not  overdrawn,  and  in  the  hope  that  our 
friendship  will  be  renewed  and  perpetuated  in  Heaven. 

"J.  R.  Moore." 

The  White  River  Conference  sustained  the  loss  of  four 
members  of  the  traveling  connection  during  this  year — Wil- 
liam T.  Noe,  John  H.  Hall,  Andrew  Conley  and  J.  W.  Ross. 

William  T.  Noe  was  a  native  of  Kentucky,  and  was  born 
in  1834.  He  professed  religion  at  a  camp-meeting  held  in 
Graves  County,  Ky.,  in  1854.  The  writer  had  the  pleasure 
of  being  present  at  the  time.  He  was  licensed  to  preach  in 
1856,  and  was  admitted  on  trial  in  the  Arkansas  Conference 


HISTORY    OF    METHODISM    IN    ARKANSAS.  243 

in  1857,  and  was  appointed  to  the  Jacksonport  Circuit.  He 
was  ordained  Deacon  by  Bishop  Paine  in  1859,  ^^^  Elder 
by  Bishop  Pierce  in  1866.  From  the  time  of  his  admission 
into  the  Conference  until  his  death  he  filled,  with  ^reat  ac- 
ceptability to  the  people  and  usefulness  to  the  Church,  the 
various  circuits,  stations  and  districts  to  which  he  was  ap- 
pointed. His  father,  dying  when  he  was  quite  a  child,  he 
was  raised  by  his  mother  and  grandparents,  who  were  peo- 
ple of  great  devotion  to  Christian  duty.  As  a  result  of  this 
careful  training,  young  Noe  was  saved  from  many  of  the 
dangers  into  which  too  many  youths  are  led  by  the  allure- 
ments and  temptations  of  the  world.  Before  his  conver- 
sion he  was  known  as  a  young  man  of  most  excellent  char- 
acter, which  only  needed  the  purifying  and  refining  power 
of  religion  to  mould  it  into  a  beautiful  and  consistent  life. 
From  childhood  he  labored  under  the  disadvantage  of  a 
feeble  constitution  and  frail  body  that  prevented  him  from 
doing  much  that  he  otherwise  would  have  accomplished. 
In  all  his  appointments  he  labored  to  the  extent  of  his  phys- 
ical strength  and  to  the  satisfaction  of  the  Church.  A  man 
of  such  excellent  character  and  sweet  spirit  would  neces- 
sarily have  many  warm  and  devoted  personal  friends.  His 
death,  which  was  caused  by  pneumonia,  occurred  at  his 
home,  in  Forrest  City,  November  6,  1875.  William  T.  Noe 
was  a  warm  personal  friend  of  the  writer.  We  were  school- 
mates. I  was  present  at  his  conversion,  and  at  the  Quarterly 
Conference,  where  he  was  licensed  to  preach,  and  from  per- 
sonal knowledge  can  testify  of  the  excellence  and  purity  of 
his  character.  Such  a  life  was  closed  in  great  peace,  as  he 
gave  his  friends  in  the  last  hours  the  most  satisfactory  evi- 
dences of  his  clear  prospects  of  future  bliss. 

John  Hall  was  born  in  Williamson  County,  Tenn.,  in  1832, 
and  moved  to  Arkansas  in  1849.  He  professed  conversion, 
and  joined  the  Church  in  1850,  and  was  licensed  to  preach  in 
J  868,  and  was  admitted  on  trial,  in  the  Arkansas  Conference, 


244  HISTORY    OF    METHODISM    IN    ARKANSAS. 

in  1869,  and  was  appointed  to  the  Salem  Mission.  In  1871-2 
he  traveled  the  Fleetwood  Circuit;  in  1873,  Salem  Circuit; 
in  1874,  Evening  Shade  Circuit;  in  1875,  Bennett's  River 
Mission  until  his  death,  which  occurred  September  26,  1875. 
His  end  was  in  peace. 

Andrew  Conley  was  born  in  1818,  in  Williamson  County, 
Tenn.  Was  converted  in  early  life,  and  joined  the  Methodist 
Church.  He  was  admitted  on  trial  in  the  Tennessee  Con- 
ference in  1845,  and  appointed  to  Short  Mountain  Circuit. 
In  1847,  he  was  ordained  Deacon,  and  in  1849  he  was  or- 
dained Elder.  He  located  1850,  and  continued  in  that  re- 
lation until  1872,  when  he  was  readmitted  into  the  White 
River  Conference,  and  appointed  to  the  Marion  Circuit.  He 
continued  in  the  traveling  connection  until  the  time  of  his 
death  in  1875. 

John  W.  Ross  was  born  in  North  Carolina,  and  while  very 
young  his  parents  moved  to  Arkansas.  When  he  was  con- 
verted he  joined  the  M.  E.  Church,  South,  although  he  had 
been  reared  in  the  seceder  faith.  He  was  licensed  to  preach 
and  admitted  into  the  White  River  Conference  in  1873,  and 
appointed  to  the  Marion  Circuit,  where  he  was  very  success- 
ful. In  1875  he  was  appointed  to  the  Walnut  Bend  Station, 
where  he  labored  with  great  acceptability  until  his  death  in 
1875.  A  life  of  devotion  to  Christ  was  followed  by  a  tran- 
quil death. 

The  Arkansas  Conference  for  1876  met  at  Yellville.  The 
Little  Rock  Conference  met  at  Arkadelphia,  and  the  White 
River  Conference  at  Batesville.  Bishop  Keener  presided  at 
all  these. 

The  admissions  on  trial  for  the  Arkansas  Conference  were 
Peter  H.  Throne,  James  L.  Keener  and  William  H.  Matheny. 
Received  by  transfer,  John  M.  Haynes,  Thomas  R.  Nichols 
and  Carroll  W.  Myatt. 

The  admissions  in  the  Little  Rock  Conference  were  Louis 
B.    Hawley,  Thomas  N.   Naike,  James   C.  Biglow,   W.  W. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  245 

Henderson,  R.  M.  Hamilton,  R.  M.Traylor  and  L.  M.  Keith. 
Of  these  Louis  B.  Hawley  is  a  member  of  the  Little  Rock 
Conference.  He  has  proven  himself  to  be  a  man  of  earnest 
purpose  and  true  devotion,  faithful  and  uniformly  successful 
in  his  ministry.  Thomas  Naike  discontinued  at  th'~  °nd  of 
his  first  year.  James  C.  Biglow  traveled  for  several  years  in 
the  Little  Rock  Conference  and  transferred  in  1881.  R. 
Hamilton  discontinued  in  1877.  Richard  Traylor  is  a  mem- 
ber of  the  Little  Rock  Conference,  trusted  and  honored  by 
his  brethren.  Louis  M.  Keith  traveled  until  1889,  when  his 
valuable  labors  were  terminated  by  death.  The  following 
notice  of  his  life  and  labors  is  taken  from  the  minutes  of  the 
Little  Rock  Conference : 

"  Louis  Martin  Keith  was  a  native  of  Alabama.  He  was 
converted  and  admitted  to  membership  in  the  M.  E.  Church, 
South,  in  1870.  He  was  licensed  to  preach  and  admitted  on 
trial  in  the  Little  Rock  Annual  Conference  in  1876.  He 
filled  the  following  pastoral  charges  in  the  order  named  : 
Mazerne  Mission,  Maumelle  Circuit,  Collegeville  Circuit, 
two  years ;  Washington  Station,  two  years ;  Malvern  Sta- 
tion, one  year ;  Hamburg  Station,  two  years,  and  Carlisle 
Circuit,  three  years.  Owing  to  the  protracted  illness  of  his 
wife,  he  was  granted  a  supernumerary  relation  in  1888. 
Taking  his  wife  to  Missouri,  her  health  so  improved  that  he 
was  placed  in  charge  of  Warrensburg  Station,  in  the  South- 
west Missouri  Conference.  The  next  year  he  was  placed  in 
charge  of  the  Fordyce  Station,  Little  Rock  Conference. 
While  here  in  the  midst  of  the  most  active,  and  successful 
year  of  his  ministry,  he  was  suddenly  called  from  labor  to 
rest.  He  was  a  diligent  student,  and  possessed  a  fine 
memory,  and  selecting  his  books  with  care,  his  mind  was 
well  stored  with  useful  information.  His  sermons  were  en- 
riched by  his  mental  stores,  and  were  delivered  with  the 
energy  born  of  strong  convictions.     He  was  recognized   as 


246  HISTORY    OF    METHODISM    IN    ARKANSAS. 

a  preacher  of  marked  ability  with  large  promise  of  in- 
creased usefulness." 

The  Church  in  Arkansas  lost  three  very  effective  and 
faithful  preachers  during  this  year  by  death,  one  from 
each  of  the  Conferences.  James  Taylor  Stockton  was  born 
in  Kentucky,  June  12,  1813  ;  was  converted  and  joined  the 
Methodist  Episcopal  Church,  South,  about  the  year  1846. 
Soon  after  he  was  licensed  to  preach  the  gospel  and  was 
received  on  trial  in  the  itinerant  work  in  the  Florida  Annual 
Conference  about  the  year  1854.  He  was  ordained  Deacon 
by  Bishop  Andrew  at  Alligator  Fla.,  December  28,  1856, 
and  Elder  by  the  same  in  1858.  He  was  married  to  Miss 
Harriet  P.  Bake,  May  17,  1859.  He  moved  to  Arkansas  in 
1874  and  traveled  the  Marshall  Circuit  as  a  supply.  He 
was  readmitted  into  the  Arkansas  Annual  Conference  at 
Fort  Smith,  October  31,  1874,  and  was  appointed  to  the 
Huntsville  Circuit,  and  in  1875  was  appointed  to  the  Hinds- 
ville  Circuit,  which  charge  he,  reached  December  25,  1875, 
and  in  two  days  was  stricken  down  with  flux  and  spinal  af- 
fection, and  died  January  9,  1876.  The  grace  of  God  sus- 
tained him  in  a  wonderful  degree  during  his  whole  sickness. 
He  was  patient  and  resigned,  calm  and  happy  with  sweetest 
joy  of  hope  and  rest. 

James  B.  McKamey  was  born  in  Lauderdale  County, 
Alabama,  February  10,  1823,  was  converted  in  1843  and 
licensed  to  preach  by  William  McFerrin  in  1847,  He  was 
ordained  Deacon  by  Bishop  Andrew  in  Brownsville  in  1852, 
and  Elder  by  Bishop  Paine,  in  Jackson,  Tenn.,  in  1861.  He 
removed  to  Arkansas  and  was  admitted  on  trial  in  the  White 
River  Conference  in  1872.  He  was  a  plain,  useful  man, 
and  was  known  as  a  good  and  faithful  preacher.  As  death 
approached  he  was  strong  in  faith,  and  while  his  brother 
was  repeating  the  Seventy-third  Psalm  he  fell  asleep  to 
wake  no  more  until  the  angel  trump  shall  wake  the  sleeping 
dead. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  24/ 

Richard  Colburn,  at  the  time  of  his  death  was  a  member 
of  the  Little  Rock  Conference,  but  he  had  been  for  many- 
years  a  member  of  the  Arkansas  Conference.  One  who 
was  so  long  identified  with  the  Church  in  Arkansas  should 
receive  more  than  a  passing  notice  at  our  hands.  The  fol- 
lowing sketch  of  his  life  is  taken  partly  from  the  memoir 
given  in  the  minutes  and  partly  from  other  sources  of  infor- 
mation : 

Richard  F.  Colburn  was  born  in  North  Carolina  in  1814. 
He  first  studied  medicine,  and  was  admitted  to  practice,  but 
after  his  conversion,  feeling  that  it  was  his  duty  to  preach 
the  gospel,  he  was  licensed  to  preach  and  admitted  into  the 
traveling  connection  in  the  Missouri  Conference  in  1840.  In 
consequence  of  an  attack  of  rheumatism  he  had  to  seek  a 
more  southern  climate,  and  was  transferred  to  the  Memphis 
Conference,  where  he  filled  the  following  appointments : 
Oxford,  Hernando,  Grenada  and  Trenton  Stations,  all  of 
which  he  filled  with  great  acceptability  and  usefulness.  He 
transferred  to  the  Arkansas  Conference  in  1855,  and  was 
stationed  at  Fort  Smith.  In  1856-57  he  was' at  Van  Buren. 
Here  follows  a  brief  period  in  his  life  to  which  he  always 
alluded  with  regret.  In  order  to  support  his  family  he  felt 
compelled  to  locate,  and  being  an  excellent  physician,  he 
engaged  in  the  practice  of  medicine  for  a  number  of  years. 
In  1863  he  was  readmitted  into  the  traveling  connection  in 
the  Little  Rock  Conference.  In  1863-64-65  he  was  stationed 
in  Little  Rock.  But  few  men  have  been  required  to  endure 
as  great  affliction  in  the  discharge  of  ministerial  duties. 

He  came  to  the  station  during  the  war  when  the  Church 
was  greatly  reduced  in  membership,  and  was  suffering  from 
the  consequences  of  this  loss.  To  add  to  his  troubles,  when 
the  City  of  Little  Rock  fell  into  the  hands  of  the  Federal 
troops,  the  authorities  of  the  M.  E.  Church  availed  them- 
selves of  the  power  given  them  by  the  celebrated  Ames- 
Stanton   order,  and   compelled  Dr.  Colburn  to  vacate  the 


248  HISTORY    OF    METHODISM    IN    ARKANSAS. 

church,  which  was  seized  and  occupied  by  the  preachers  of 
the  M.  E.  Church.  That  this  procedure  was  directed 
against  the  M.  E.  Church,  South,  and  not  against  Dr.  Col- 
burn  personally,  was  shown  by  the  fact  that  Dr.  Colburn 
was  permitted  to  preach  in  the  Christian  Church  without 
molestation  from  the  authorities.  The  intention  of  the  rep- 
resentatives of  the  M.  E.  Church  was  to  secure  the  property 
that  belonged  to  the  M.  E.  Church,  South.  This  property 
was  not  surrendered  to  its  rightful  owners  until  after  the 
close  of  the  war,  when  an  order  was  obtained  from  President 
Johnson  commanding  them  to  surrender  the  property  to  its 
rightful  owners.  During  the  troubles  of  this  period  Dr. 
Colburn  preserved  the  Church  at  Little  Rock  from  dissolu- 
tion, and  upon  the  return  of  peace  it  was  ready  to  resume 
its  great  work  of  sustaining  the  cause  of  religion  in  the  cap- 
ital city  of  the  State.  He  continued  in  the  active  work  of 
the  ministry  until  1868,  when  his  health  failed,  and  he  was 
granted  a  superannuated  relation,  which  he  sustained  until 
his  death.  For  about  ten  years  he  was  a  great  sufferer,  but 
he  endured  his  sufferings  with  a  patience  and  resignation 
that  nothing  but  the  grace  of  God  could  have  produced. 
He  was  made  perfect  through  sufferings.  His  death  was  a 
glorious  triumph  of  the  power  of  God  to  sustain  his  servants. 
His  dying  message  was .'  "  Tell  my  brethren  that  I  die  in 
the  faith."  He  died  at  his  residence  in  Little  Rock,  Decem- 
ber, 1876.  Dr.  Colburn  was  a  preacher  of  very  marked 
ability.  His  fine  personal  appearance,  polished  manners, 
and  chaste  language  made  him  a  very  attractive  preacher. 
He  was  the  father  of  Samuel  G.  Colburn,  for  a  number  of 
years  one  of  the  honored  members  of  the  Little  Rock  Con- 
ference. His  widow  still  lives  in  Little  Rock,  and  is  greatly 
venerated  as  a  woman  of  devoted  attachment  to  the  Church, 
of  which  her  husband  and  son  were  honored  ministers.  One 
of  his  sons.  Dr.  John  Colburn,  is  a  practicing  physician  in 
California ;  another,   Jesse  Colburn,  is  a  prominent  druggist 


HISTORY    OF    METHODISM    IN    ARKANSAS.  249 

in  Little  Rock.  One  of  his  daughters  is  the  wife  of  Rev. 
Thomas  H.  Ware;  of  the  Little  Rock  Conference,  another 
daughter  is  the  wife  of  Charles  Butler,  of  California.  These 
are  all  highly  respected  in  the  communities  where  they  re- 
side. 

There  were  several  transfers  from  the  Conferences  this 
year.  Orlando  P.  Thomas  and  James  E.  Walker,  of  the 
Arkansas  Conference,  transferred  to  the  North  Texas  Con- 
ference. James  Mackey,  of  the  Little  Rock  Conference, 
transferred  to  the  Northwest  Texas  Conference,  and  James 
A.  Parker  transferred  to  the  Louisiana  Conference,  A.  R. 
Bennicks,  of  the  White  River  Conference,  transferred  to  the 
Northwest  Texas  Conference,  and  C.  L  Nugent  transferred 
to  the  Memphis  Conference. 

The  Arkansas  Conferences  for  the  year  1877  were  in  the 
Episcopal  District  assigned  to  Bishop  Kavanaugh. 

The  Arkansas  Conference  convened  in  Fayetteville,  the 
Little  Rock  Conference  in  Monticello  and  the  White  River 
in  Augusta. 

The  ministerial  force  of  the  Conferences  was  strengthened 
by  the  addition  of  a  number  of  valuable  accessions.  In  the 
Arkansas  Conference  Martin  L.  Williams,  John  E.  Duna- 
way,  Jesse  L.  Massey,  Henry  W.  Brooks,  John  L.  Wytche, 
H.  W.  Burns,  William  C.  Brodie,  Michael  Martz.  By 
transfer,  Vincent  V.  Harlan,  W.  J.  Wood,  J.  Handlin  and 
John  T.  McLaughlin. 

The  Little  Rock  Conference  received  the  following  addi- 
tions on  trial:  Bascom  Monk,  James  R.  Moore,  William  M. 
Crowson,  Richard  P.  Wilson,  Josephus  A.  Biggs  and  John 
R.  Cason, 

The  White  River  Conference  :  H.  B.  Neil,  N.  E.  Skinner, 
Z.  T.  Griffin,  Isaac  T.  Morris,  John  L.  Watson,  M.  M. 
Smith,  Z.  W.  Lindsay,  A.  S.  Blackwood,  W.  A.  Lindsay, 
and  Samuel  Bayliss.  The  reader  will  recognize  in  this  list 
of  accessions  an  unusually  large  number  who  have  remained 


250  HISTORY    OF    METHODISM    IN    ARKANSAS. 

in  the  traveling  connection  until  the  present  time,  and  oc- 
cupy prominent  positions  in  their  respective  Conferences. 
The  entire  class  from  the  Little  Rock  Conference  are  in  the 
traveling  connection  in  some  of  the  Conferences  at  the  pres- 
ent time,  and  the  greater  part  of  those  in  the  other  two 
classes  are  in  the  traveling  connection  in  some  of  the  Con- 
ferences. 

W.  C.  Brodie,  of  the  Arkansas  Conference,  transferred 
to  the  Northwest  Texas  Conference.  John  A.  Corbitt,  of 
the  White  River  Conference,  transferred  to  the  Memphis 
Conference,  and  Edward  Orgain  transferred  to  the  Western 
Virginia  Conference. 

The  Church  in  Arkansas  lost  by  death  one  of  the  old, 
faithful  veteran  pioneer  preachers,  one  whose  memory  is  re- 
vered by  many  throughout  the  State. 

Burrell  Lee  was  born  in  Davidson  County,  Tenn.,  October 
20,  1809,  and  died  at  his  home  in  Batesville,  Ark.,  May  28, 
1877.  He  was  converted  in  his  sixteenth  year,  and  though 
raised  by  Baptist  parents,  he  cast  his  lot  with  "  the  people 
called  Methodists."  No  sooner  had  he  united  with  the 
Church  than  he  felt  called  to  preach,  and  forthwith  he  com- 
menced, receiving  license,  first  to  exhort,  at  the  hands  of 
Bishop  Morris,  on  the  Old  Red  River  Circuit,  in  Kentucky, 
then  in  the  bounds  of  the  Tennessee  Conference.  He  was 
licensed  to  preach  by  Bishop  Paine  July  28,  1828.  The  fol- 
lowing fall  he  was  received  on  trial  into  the  Tennessee  Con- 
ference, and  was  discontinued  at  the  end  of  one  year.  In 
the  autumn  of  1830  he  came  to  Arkansas,  and  was  immedi- 
ately employed  by  the  Presiding  Elder  and  put  in  charge  of 
two  circuits — the  White  River  and  the  Spring  River. 

In  1 83 1  he  obtained  a  recommendation  to  the  Annual 
Conference  again,  but  being  unable  to  get  to  Conference  on 
account  of  sickness,  he  had  the  recommendation  withheld. 
He  renewed  the  application,  and  joining  Conference  in  1833, 
was  </rdained  Deacon  by  Bishop  Soule,  and  sent  to  Chero- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  251 

kee  Mission  in  company  with  John  Harrell,  and  served  the 
Indians  three  years.  He  was  ordained  Elder  by  Bishop 
Roberts  in  1834.  In  1836  he  was  appointed  Presiding^ 
Elder  of  the  Batesville  District,  and  at  the  commencement 
of  his  term  settled  in  the  Town  of  Batesville,  which  place 
he  called  home  until  the  close  of  his  life.  At  the  end  of 
his  third  year  as  Presiding  Elder  of  the  Batesville  District, 
he  obtained  a  supernumerary  relation,  but  circumstances 
finally  forced  him  to  locate,  and  he  remained  in  the  local 
ranks  until  the  fall  of  1856.  His  life  from  that  day  to  the 
day  of  his  death  is  well  known  to  thousands  in  Arkansas^ 
and  it  is  only  necessary  to  say  that  he  filled  all  his  .appoint- 
ments with  zeal  and  usefulness,  and  was  faithful.  Father 
Lee  was  for  forty-nine  years  a  preacher  of  the  gospel — 
forty-seven  of  which  were  spent  in  Arkansas.  He  was 
among  the  first  who  planted  the  fruitful  seed  in  this  western 
world,  and  he  lived  to  see  his  Church  a  large  and  influential 
body  of  men  and  women ;  and  when  no  longer  able  to  lead 
the  host,  his  brethren  placed  him  on  the  superannuated  list, 
and  in  this  relation  he  closed  his  life.  As  a  preacher  he  was 
plain,  practical,  pointed,  and  but  few  were  more  successful — 
having  received  into  the  Church  more  than  five  thousand 
persons.  As  a  Methodist  he  was  devoted,  yielding  to  no 
man  in  his  attachment  to  the  doctrines  and  usages  of  the 
Church.  His  last  sickness  was  long.  He  lingered  two 
months.  His  sufferings  at  times  were  excruciating,  yet  he 
never  complained  ;  and  if  there  was  any  impatience,  it  was 
to  "depart  and  be  with  Christ."  He  frequently  said  "  I  suf- 
fer, but  it  must  be  all  right."  He  died  in  the  faith.  A  mul- 
titude followed  him  to  the  grave,  loving  hands  committed 
his  body  to  the  earth  in  the  hope  of  a  glorious  resurrection. 
The  writer  will  never  forget  a  remark  of  the  sainted  John 
Mann.  In  his  plain,  blunt  way  he  said:  "  Burwell  Lee! 
God  bless  him  ;  he   is  worth  his   weight  in   gold,  but   he  is 


252  HISTORY    OF    METHODISM    IN    ARKANSAS. 

worn   out."     And  on  May  28,   1877,   "the  weary  wheels  of 
life  "  stood  still. 

There  were  two  deaths  in  the  Little  Rock  Conference 
during  this  year — Robert  B.  Alston  and  James  Sanford. 

Rev.  R.  B.  Alston  was  born  in  1840  in  Yorkville,  S.  C, 
professed  conversion  in  his  eighteenth  year,  and  was  licensed 
to  preach  in  1857,  and  was  admitted  into  the  South  Carolina 
Conference  in  1858,  and  was  transferred  to  the  Little  Rock. 
Conference  in  187b,  and  was  employed  in  school  teaching 
for  three  years.  He  then  traveled  the  Camden  Circuit  one 
year,  and  was  then  supernumerary  for  three  years.  He  was 
then  appointed  to  the  Camden  Station,  which  was  the  last 
appointment  he  ever  filled.  He  was  happily  married  to  Mrs. 
Julia  Brown,  of  Camden,  who  survived  him  only  a  few  years, 
and  passed  away  to  meet  him  again  in  heaven.  One  who 
knew  him  well  describes  him  as  a  fine  preacher,  closely 
logical  and  strictly  accurate.  His  sermons  were  always 
plain,  pointed  and  like  finished  and  polished  steel.  He  was 
an  earnest  Christian  and  perfect  gentleman.  For  the  last 
few  years'  of  his  life  he  was  a  great  sufferer,  and  the  patience 
with  which  he  bore  his  afflictions  was  a  living  comment  upon 
the  sustaining  powers  of  divine  grace.  The  exalted  purity 
of  his  character  won  for  him  a  warm  place  in  the  affections 
of  the  people  of  the  pastoral  charges  which  he  served  so 
well. 

While  the  Church  was  called  to  mourn  the  loss  of  one 
so  gifted,  and  full  of  promise  of  usefulness,  it  was  also  called 
upon  to  lay  away  to  rest  in  peace  the  oldest  preacher  in  the 
Conference,  who,  full  of  years  and  usefulness,  like  a  ripe 
shock  of  corn,  was  gathered  into  the  garner  of  God. 

Rev.  James  Sanford  was  born  in  April,  1790,  in  Glou- 
cester County,  Virginia,  converted  in  1808,  and  licensed  to 
preach  in  18 10  by  that  remarkable  man  and  pioneer  of 
Methodism,  Jesse  Lee.  He  was  admitted  on  trial  in  the 
Virginia  Conference  in  1811  at  Raleigh,  North  Carolina,  and 


HISTORY    OF    METHODISM    IN    ARKANSAS.  253 

appointed  to  Franklin  Circuit,  with  Thomas  Burr  as  his  col- 
league and  Samuel  Garrett  as  his  Presiding  Elder.  In  1812 
he  was  appointed  to  Williamsburg  Circuit;  in  1813  he  was 
ordained  Deacon,  and  appointed  to  Neuce  Circuit;    in  1814 

to  Tar  River  Circuit;  in  1815  to River  Circuit;  in 

1816  to  Mecklenburg  Circuit.  He  located  in  1817,  and 
settled  in  Chesham,  N.  C,  In  1818  he  removed  to  Ten- 
nessee and  labored  with  great  acceptability  in  the  great  re- 
vival that  swept  over  Tennessee  and  Kentucky  about  that 
time.  He  was  instrumental  in  the  conversion  and  receiving 
the  McFerrin  family  into  the  Church.  He  often  alluded  to 
this  event  in  his  life  with  great  satisfaction,  and  was  a  great 
admirer  of  the  Rev.  John  B.  McFerrin,  and  in  extreme  old 
age  regarded  it  as  one  of  the  greatest  privileges  to  hear 
him  preach.  In  1859  he  removed  to  Arkansas  and  settled 
in  Hot  Spring  County,  where  he  labored  with  great  earnest- 
ness and  zeal  until  1869,  when  he  was  readmitted  into  the 
traveling  connection  in  the  Little  Rock  Conference,  and  ap- 
poi  ited  to  Polk  Mission  ;  in  1870  to  the  Buena  Vista  Circuit. 
In  187 1  he  was  granted  a  superannuated  relation,  which  he 
retained  until  his  death,  which  occurred  September  29,  1877,^ 
in  the  eighty-eighth  year  of  his  age.  Our  information  is 
that  in  early  life  he  was  a  very  fine  preacher  and  abundantly 
useful.  Although  the  greater  part  of  his  long  and  eventful 
life  was  spent  in  the  local  ranks,  he  was  always  the  friend  of 
the  itinerant,  and  nothing  but  the  demands  of  a  large  family 
prevented  him  from 'remaining  in  the  itinerant  ranks  during 
his  entire  life.  The  singular  purity  of  his  life  endeared  him 
to  all  who  knew  him.  The  end  was  as  we  would  expect 
such  a  life  to  be.  For  many  years  he  was  in  a  constant 
joyous  frame  of  mind.  His  sun  set  in  a  clear  sky.  His 
death  was  triumphant  and  full  of  the  most  blissful  antici- 
pations of  the  future  life. 

The  Arkansas  Conference  met  at  Russellville,  October  23, 
1878,  Bishop  McTyiere,  President.      The   Little  Rock  Con- 


254  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ference  met  at  Hot  Springs,  November  27,  and  the  White 
River  Conference  met  at  Searcy.  December  4,  of  this  year. 
Bishop  Doggett  presided  at  both  of  these  Conferences.  The 
admissions  on  trial  at  the  Arkansas  Conference  were : 
Preston  B.  Hopkins,  Thomas  A.  Setzer,  Julius  M.  Woolam, 
David  C.  Ross,  William  M.  Anderson,  William  F.  England, 
James  S.  Best,  Alfred  P.  Melton,  Thomas  E.  Martin,  Robert 
Storks,  Robert  W.  Gonalock,  William  M.  Baldwin,  B.  T. 
Crews  and  Francis  A.  Jeffett.  At  the  Little  Rock  Confer- 
ence the  admissions  were :  Robert  F.  Crow,  William  P. 
Laney,  R.  T.  Nabors,  A.  S.  Power.  At  the  White  River. 
Conference  the  admissions  were :  George  W.  McGlasson, 
Jason  T.  Wade,  Ed.  C.  Castleberry,  D.  G.  Smith,  John  F. 
Troy,  John  W.  Wood,  Ezra  Warren. 

The  Little  Rock  Conference  for  this  year  lest  two  valuable 
preachers  by  transfer — Cadesman  Pope,  who  transferred  to 
the  North  Georgia  Conference,  and  B.  Malone,  who  trans- 
ferred to  the  North  Alabama  Conference.  Cadesman  Pope 
came  to  the  Little  Rock  Conference  from  the  Georgia  Con- 
ference in  1858,  and  was  consequently  indentified  v. ith  the 
Little  Rock  Conference  for  twenty  years.  During  this  time 
he  did  most  faithful  work  on  circuits,  stations  and  districts, 
and  everywhere  greatly  endeared  himself  to  the  people  by 
his  pleasant  manners,  upright  life  and  earnest  gospel  minis- 
try. As  a  pastor  he  had  but  few  equals  in  the  Conference. 
At  present  he  is  the  honored  President  of  the  Millersburg 
Female  College,  an  institution  justly  popular  throughout  the 
States  of  Kentucky  and  Arkansas. 

There  was  a  decrease  in  the  membership  of  the  Church 
in  Arkansas  this  year.  While  there  was  a  small  increase  in 
the  Arkansas  Conference,  it  was  not  sufficient  to  overcome 
the  large  decrease  in  the  Little  Rock  and  White  River  Con- 
ferences. 

We  are  unable  to  account  for  this  decrease  in  the  mem- 
bership.    There  were  no  serious  difficulties  in  any  part  of 


HISTORY    OF    METHODISM    IN    ARKANSAS.  255 

the  State  to  retard  the  progress  of  the  Church.  The  Church 
was  at  peace,  and  there  were  no  vexed  questions  to  disturb 
the  preachers  and  affect  their  usefulness.  Such  decrease 
has  frequently  occurred  in  the  history  of  the  Church  without 
any  apparent  cause.  In  such  instances  there  may  have  been 
a  combination  of  causes,  no  one  of  which  was  sufficient  to 
have  produced  such  a  result.  There  may  have  been  a  real 
gain,  on  account  of  an  increased  fidelity  upon  the  part  of  the 
pastors  in  the  exercise  of  discipline,  and  a  consequent  purg- 
ing of  the  rolls  of  Church  membership. 

The  Arkansas  Conference  for  1879  met  at  Ozark,  Novem- 
ber 12-17,  Bishop  Pierce,  President.  The  admissions  on 
trial  were  :     James  A.  Anderson,  Jasper  N.  Moore,  William 

B.  i\ustin,  Marcus  L.  Butler.  John  W.  Kaigler,  Joseph  S. 
Shangle,  John  R.  Robertson,  Bryce  B.  Hudgins,  William  R. 
Fugh,  W.  A.  Derrick.     Received  by  transfer,  T.  A.  Graham, 

C.  R.  Taylor,  F.  S.  H.  Johnson,  F.  L.  Hartin. 

The  Little  Rock  Conference  for  this  year  met  at  Camden, 
December  10-15.  The  admissions  on  trial  were  E.  B.  Kelly, 
O.  C.  Robertson,  George  W.  Burnett,  E.  M.  Evans,  A.  Tur- 
rentine,  J.  A,  Stanley,  James  C.  Greenwood,  R.  H.  Poynter. 

The  White  River  Conference  met  at  Jacksonport.  The 
admissions  on  trial  were  :  Frank  R.  Xoe,  Isaac  A.  Vernon, 
George  W.  Richardson,  Henry  C.  Davis,  Thomas  H.  Wheat, 
John  T.  Carvar,  Robert  L.  Smith.  There  were  t'vo  deaths 
in  the  White  River  Conference  this  year — Benjamin  F.  Hall 
and  Arthur  Davis. 

"The  Rev.  Benjamin  B.  Hall,  was  born  in  Williamson 
County,  Tennessee,  November  28.  1835,  and  moved  with  his 
mother  to  Arkansas  some  where  about  the  year  1849.  ^^  ^^^ 
year  1853  he  professed  religion  and  joined  the  M.  E.  Church, 
South.  September,  1855,  he  was  licensed  to  preach  by  the 
Rev.  John  Cowle,  and  was  received  on  trial  into  the  Arkan- 
sas Conference  in  the  year  1855.  Bro,  Hall's  first  appoint- 
ment was  on    the   Salem  Circuit,  where   he  was  married  to 


256  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Miss  Mary  E.  Goodall.  She  did  not  live  long.  Bro.  Hall 
was  again  married  on  the  25th  of  July,  1858,  to  Miss  Mar- 
garet Hutchinson,  who  survives  him.  His  second  appoint- 
ment was  on  Marion  Circuit.  Your  committee  herewith 
append  a  part  of  the  publication  of  a  Church  committee, 
appointed  in  the  Town  of  Evening  Shade,  on  the  19th  of 
October,  1879,  ^^  reference  to  Bro.  Hall : 

"  He  came  from  the  most  humble  walks  in  life,  and  rose 
upward  under  a  Divine  Providence,  without  other  aids  than 
his  own  intellect  and  exertions.  He  was  endowed  with  a 
strong  mind  and  most  excellent  sense.  His  intellectual  pow- 
ers were  of  an  exalted  character.  His  best  efforts  in  the 
pulpit,  when  animated  with  zeal  and  devotion  to  his  Master,, 
afford  unequivocal  proofs  not  only  of  a  vigorous  intellect, 
but  of  high  and  original  genius.  There  was  nothing  common- 
place in  his  thoughts,  his  images  or  his  sentiments.  Every- 
thing came  fresh  from  his  mind,  like  jewels,  with  the  vivid- 
ness of  a  new  creation.  His  chief  characteristic,  as  a  preacher 
was  a  clear,  logical  analysis  of  his  theme,  clothed  generally 
in  apt  and  excellent  language,  and  delivered  with  a  force 
and  eloquence  which  carried  conviction  to  his  audience. 
The  effect  of  his  preaching  upon  his  hearers  was  always 
marked  and  visible.  Very  often,  under  his  ministration,  the 
house  of  worship  became  '  a  place  of  tears.'  He  com- 
manded attention  from  the  very  start,  and  as  he  passed  on, 
with  increasing  power,  'flashing  his  ideas'  upon  the  minds 
of  all  within  the  scope  of  his  voice,  led  the  congregation  to 
a  full  and  solemn  recognition  of  the  great  truths  of  the 
Christian  religion,  and  the  importance  and  necessity  thereof 
in  this  life  and  "the  life  to  come.  Being  a  man  of  warm  and 
devoted  affections  and  of  high  and  generous  spirit,  he  was 
popular  with  the  masses,  and  these  qualities,  combined  with 
the  ornaments  of  eloquence  and  the  graces  of  a  regenerated 
heart,  made  him  a  pillar  in  the  Church  and  enabled  him  to 
accomplish  much  good   for  mankind.     It  seemed  that  his 


HISTORY    OF    METHODISM    IN    ARKANSAS.  25/ 

whole  desire  was  to  be  a  blessing  to  the  Church,  and  that 
the  Church  should  be  a  blessing  to  him,  and  no  man  in  his 
time  did  so  much  to  'spread  holiness  in  these  lands'  as  B, 
F.  Hall. 

"  But  our  leader — our  brother — has  gone  from  earth.  He 
passed  over  life's  battle-field  a  valiant  soldier  of  the  cross. 
We  hope,  we  trust,  the  griefs  of  this  life  have  ended  in  the 
joys  of  the  life  eternal.  Although  dead,  his  effective  work 
and  good  deeds  will  live  after  him.  Long  may  the  name  and 
memory  of  the  generous  and  gifted  Hall  be  cherished  by  the 
people  of  North  Middle  Arkansas!" 

John  Harris. — The  death  of  the  venerable  John  Harris, 
which  occurred  during  this  decade,  carries  us  back  to  the 
beginnings  of  Methodism  in  Arkansas.  It  will  be  remem- 
bered that  he  was  the  second  itinerant  preacher  to  enter  the 
the  Territory  of  Arkansas.  Some  of  the  old  pioneers  delight 
to  talk  of  the  ministry  of  this  old  veteran.  We  have  heard 
most  graphic  descriptions  of  his  personal  appearance,  his 
methods  of  travel  in  those  primitive  days,  when  he  would 
frequently  have  to  travel  for  days  without  finding  a  house  at 
which  to  stop,  when  he  would  camp  out  and  find  for  his 
only  shelter  some  friendly  tree.  They  would  tell  of  his  hair- 
breadth escapes  and  how  he  crossed  swollen  streams  before 
there  were  any  ferries  or  bridges  for  the  accommodation  of 
the  traveler.  The  following  sketch  will  be  of  interest  to 
the  reader  of  these  pages: 

"  The  venerable  John  Harris,  after  a  long  and  eventful  pil- 
grimage of  many  years,  died  during  this  year.  It  will  be 
remembered  that  he  was  the  second  itinerant  preacher  to 
enter  the  Territory  of  Arkansas  ;  William  Stephenson  being 
the  first.  John  Harris  was  admitted  on  trial  in  the  Missouri 
Conference  in  l8i6,  and  appointed  to  the  Wabash  Circuit, 
Illinois  District.  In  1817  he  was  appointed  to  the  Hot 
Springs  Circuit,  which  at  that  time  embraced  the  greater 
part  cif  the  Territory  of  Arkansas.     In    1818,  Cache   River 


258  HISTORY    OF    METHODISM    IN    ARKANSAS.     ' 

Circuit.  In  1819,  Boone  Lick  and  La  Moine.  In  1820, 
Bellevue.  In  1821,  Mount  Prairie  Circuit.  In  1822,  Ar- 
kansas Circuit.  In  1823,  Fishing  Creek.  In  1824,  Bellevue. 
In  1825,  Fishing  River.  In  1826,  La  Moine  Circuit.  His 
health  failing  in  1827,  he  was  placed  on  the  superannunted 
list.  In  1828,  New  Madrid.  In  1829,  Helena  Circuit.  In 
1830,  Chicot  Circuit.  In  1832  he  was  again  placed  on  the 
superannuated  list.  In  1833  he  located.  In  1839  he  was 
readmitted  into  the  traveling  connection.  In  1844  he  was 
again  placed  on  the  superannuated  list,  and  remained  in  that 
relation  until  his  death  in  1867.  It  will  be  seen  from  this 
list  of  appointments  that  this  old  pioneer  was  prevented  by 
feeble  health  from  the  active  labors  of  the  Church  for  many 
years.  We  are  not  to  suppose  that  these  were  years  of 
idleness.  Whether  in  the  local  ranks  or  on  the  superannu- 
ated roll,  he  labored  to  the  full  extent  of  his  ability.  The 
old  citizens  of  Arkansas  delight  in  telling  of  the  many  re- 
markable incidents  connected  with  his  eventful  life.  The 
following  letter  from  the  venerable  preacher  to  his  son  will 
be  of  interest  to  many  : 

"  My  Dear  Son — I  have  concluded  to  write  you  a  few  lines . 
it  may  be  my  last.  I  have  just  returned  from  a  camp-meet- 
ing in  the  neighborhood  of  Lewisburg,  at  which  I  met  some 
eight  or  ten  preachers,  with  Bro.  Carlisle  at  their  head.  It 
was  a  peculiar  meeting  to  me,  as  well  as  to  many  others,  for 
the  power  of  God  was  manifested  in  a  glorious  manner  to 
many  precious  souls.  It  was  thought  when  I  left  on  Tuesday 
that  some  forty  had  found  salvation,  and  the  meeting  was 
progressing  with  increasing  interest.  I  returned  home  sick 
and  have  not  been  able  to  sit  up  part  of  the  time  since. 
But  I  feel  that  I  am  fast  recovering,  and  that  by  God's 
blessing  I  shall  be  able  to  attend  our  last  quarterly  meeting 
next  Sabbath.  I  have  attended  three  different  appointments 
in  Conway  County,  each  continuing  from  five  to  seven  days, 
.and  it  seems  a  marvel   how  I  have  been  sustained   by  the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  259 

power  and  grace  of  God.  Our  camp-ground  was  near  Sister 
Isaacs',  It  has  a  splendid  arbor  and  some  eight  large  camps 
have  been  built.  The  shed  cost  ;^250.  The  people  came 
together  in  the  spirit  of  true  worship,  and  the  Holy  Spirit 
was  felt  in  every  sermon.  Bros.  Duncan,  Mc,  and  Caldwell 
were  there  and  did  good  work,  Bro.  Duncan,  in  his  ecstacy, 
shouting  at  the  top  of  his  voice  that  he  would  be  in  my 
bundle  when  God  came  to  gather  up  his  jewels.  He  found 
himself  in  good  company,  for  Bros.  Carlisle  and  Rainwater 
and  Greer  all  acknowledged  the  same,  and  poor  Bro.  Har- 
rison, if  he  could  rise  from  the  dead,  would  have  said  the 
same.  I  do  not  suppose,  my  son,  that  ever  such  a  train  of 
circumstances  as  was  presented  to  a  minister  of  Christ  in  this 
country  is  likely  to  occur  again.  When  I  preached  on  Mon- 
day' from  Sam.,  iii,  26  :  'It  is  good  that  a  man  should  both 
hope  and  quietly  wait  for  the  salvation  of  the  Lord.'  In  my 
closing  remarks  to  the  preachers,  I  told  them  not  to  be  dis- 
couraged ;  that  God's  salvation  was  spreading  and  getting 
wider  and  deeper.  I  adverted  to  the  time  when  the  presi- 
dent of  the  meeting  was  in  the  arms  of  his  mother  forty 
years  ago,  and  the  streams  of  salvation  started  from  his 
father's  house  in  the  cane-brakes  of  Arkansas  ;  the  stream 
had  carried  many  to  heaven.  Such  streams  of  light,  life 
and  power  rolled  over  the  congregation  and  the  whole  en- 
campment that  all  parts  felt  the  shock.  I  felt  thankful  God 
had  given  me  the  privilege  to  clear  my  skirts  of  the  blood 
of  souls  once  more. 

"  Oh,  that  you,  my  son,  may  have  the  spirit  of  your  God, 
then  you  will  succeed. 

"  Your  mother  is  very  feeble.  I  know  not  that  we  shall 
see  you  on  earth  again;  our  life  is  on  a  slender  thread. 
Elizabeth  and  her  husband  are  with  us  at  home  ;  he  has 
been  licensed  to  preach.  I  think  he  will  offer  himself  to  the 
Conference.  He  promises  usefulness  to  the  Church  if  faith- 
ful to  his  God.     Your  poor  mother  is  desirous  of  starting  to 


260  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Missouri.     She  is   hardly  able   to  go.     The  Lord   pity  and 
bless  us  in  mercy.     Let  us  all  meet  in  heaven.     Amen. 

"  John  Harris." 

Rev.  Cadesman  Pope,  says  :  "  Rev.  John  Harris  once  re- 
lated to  me  an  incident,  which  occurred  in  his  life.  He  was 
on  his  way  to  an  appointment  one  Saturday,  and  his  road 
led  him  by  a  cross-road  grog-shop,  where  a  number  of  men 
were  assembled,  drinking  and  in  high  spirits.  When  they 
saw  him  coming  some  one  of  the  company  proposed  to  treat 
him,  and  if  he  would  not  drink  with  them  they  would  pour 
it  down  him.  All  agreed  to  this.  As  he  approached,  they 
accosted  him  :  Good  morning,  stranger  ;  take  something  to 
drink  !  Harris  politely  declined,  but  they  insisted,  but  he 
still  refused.  Finally  they  told  him  he  had  to  drink.  He 
saw  determination  in  their  eyes,  and  wondered  what  he 
should  do.  All  at  once  it  occurred  to  him  to  appeal  to 
their  patriotism.  He  said:  Gentlemen,  this  is  a  free  coun- 
try ;  you  have  a  right  under  the  laws  to  drink,  if  you  wish  to 
do  so,  and  I,  as  a  freeman,  have  the  right  to  decline  ;  now  in 
the  name  of  our  liberties,  in  the  name  of  our  fathers,  who 
fought  for  these  liberties,  I  appeal  to  you.  Will  you  force 
a  freeman  to  drink,  when  he  is  conscientiously  opposed  to 
it?  At  this  a  stalwart  fellow  stepped  out,  threw  off  his 
coat,  and  with  clenched  fists,  said :  The  first  man  that 
touches  this  stranger  will  have  me  to  whip.  They  knew 
him  too  well  to  touch  the  stranger,  and  so  he  went  on  his 
way  rejoicing.  The  man  was  an  old  Revolutionary  soldier,, 
and  the  appeal  in  the  name  of  the  Revolutionary  fathers 
stirred  his  patriotism,  and  he  was  now  as  ready  to  fight  for 
the  rights  of  a  single  freeman  as  he  once  was  for  the  liberties 
of  his  country." 

A  comparison  of  the  growth  of  the  population  of  the  State 
with  the  growth  of  the  Church  during  the  decade  from  1870 
to  1880,  will  show  that  the  Church  has  grown  a  little  more 
rapidly  than  the  State.     The  population  of  the  State  in  1870 


HISTORY    OF    METHODISM    IN    ARKANSAS.  26l 

was  484,471.  In  1880  it  was  802,524.  The  membership  of 
the  Church  in  1870  was  29,855.  In  1880,  43,917.  The  increase 
of  growth  in  the  State  was  about  66  per  cent,  while  in  the 
Church  it  was  about  68  per  cent.  This  growth  of  the 
Church  represents  a  large  degree  of  vitality  in  the  denomi- 
nation. 

The  Arkansas  Conference  for  1880  met  at  Fort  Smith, 
November  lOth,  Bishop  McTyiere,  President.  The  admis- 
sions on  trial  were  George  W.  Damon,  Joseph  H.  Bradford, 
Joseph  M.  Floyd,  George  W.  Hill  and  B.  C.  Curry.  The 
transfers  to  the  Conference  were  William  L.  Keith,  W.  J. 
Clark,  W.  D.  Matthews,  Thomas  J.  Taylor  and  L.  W.  Har- 
rison. Bishop  George  F.  Pierce  presided  at  the  White  River 
Conference  and  the  Little  Rock  Conference.  The  admis- 
sions on  trial  at  the  Little  Rock  Conference  were  Edgar  M. 
Pipkin,  T.  E.  Townsend,  J.  T.  Thornton,  H.  P.  Blakeley  and 
Thomas  G.  Galloway.  The  transfers  to  the  Conference 
were  W.  W.  Graham,  G.  B.  Baskerville  and  F.  L.  Carl. 
The  additions  to  the  White  River  Conference  were  John  C. 
Ritter,  Louis  Kelly,  William  Martyn,  Joseph  S.  Brook,  John 
P.  Hillburn,  Thomas  B.  Hillburn,  James  E.  Gay,  H.  E.  Flem- 
ing, S.  W.  Register,  John  Moore,  Riley  P.  Harwood.  By 
transfer,  J.  J.  Brooks,  J.  R.  Jones  and  Z.  W.  Richardson. 

There  were  two  deaths  in  the  Arkansas  Conference  dur- 
ing the  year — John  M.  Bewley  and  Benjamin  L.  Ferguson. 
As  there  were  no  memoirs  furnished  the  Conference  we  are 
unable  to  give  any  definite  information  in  regard  to  them. 
From  the  general  minutes  we  learn  that  John  M.  Bewley 
was  admitted  on  trial  in  the  Conference  in  1867.  In  1868 
he  traveled  the  Dover  Circuit.  In  1869,  Piney  Circuit.  In 
1870,  Bluffton.  In  1872  he  was  placed  on  the  supernumerary 
list.  In  1873  he  was  on  the  superannuated  roll,  in  which  re- 
lation he  continued  until  his  death  in  1880. 

Benjamin  L.  Ferguson  was  admitted  into  the  Conference 
in  1874,  and  was  appointed  to  the  Fort  Smith  Circuit.     In 


262  HISTORY    OF    METHODISM    IN    ARKANSAS. 

1875-6  to  the  Yellville  Station.  In  1877,  Van  Buren  Station. 
In  1878-79,  Ozark  Circuit.  Frorn  the  information  we  have 
been  able  to  obtain  he  was  a  good  man  and  faithful  pastor. 

The  Arkansas  Conference  for  1881  met  at  Dardanelles 
October  19,  1881,  Bishop  Pierce,  President.  George  W, 
Atkins,  Benjamin  C.  Mathews,  Owen  H.  Tucker,  James  H, 
Cummings,  William  E.Wilson  were  admitted  on  trial. 

The  Little  Rock  Conference  for  this  year  met  at  Pine 
Bluff.  D' Arcy  Vaughn,  Joseph  Nicholson,  William  B.  White- 
sides,  William  A.  Steele,  William  T.  Venable,  Charles  M. 
Keith,  John  R.  Sanders,  Luke  G.  Johnson,  John  W.  Whaley 
and  H.  C.  Thompson  were  received  on  trial. 

The  White  River  Conference  for  this  year  met  at  Beebe, 
December,  1881.  Josephus  Anderson  presided  over  the 
Conference  until  the  third  day,  when  Bishop  McTyiere  ap- 
peared and  took  the  chair.  The  admissions  on  trial  were 
R.  R.  Raymond,  R.  S.  Ellis  and  R.  D.  Woodley.  The 
transfers  to  the  Conference  were  W.  A.  Dollar  and  W.  A. 
Gardner. 

The  Arkansas  Conference  for  this  year  met  at  Bentonville, 
November  15,  1882,  Bishop  Cranberry,  President.  The 
following  were  admitted  on  trial :  J.  J.  Tarlton,  Homer  L. 
Jamison,  George  W.  Williams,  Frank  Nailor,  A.  M.  Elam, 
Charles  H.  Carey,  J.  E.  Sutton,  John  M.  Cantrell.  By 
transfer,  M.  E.  Butt,  W.  R.  Gardner,  D.  J.  Weems,  J.  R. 
Steel,  Elijah  Dickens  and  J.  W.  Bryant. 

There  were  four  deaths  in  this  Conference  during  this 
year.  Thomas  R.  Nichols,  FeHx  L.  Hartin  and  Jacob  W. 
Shook.  The  following  memoirs  were  furnished  the  Confer- 
ence minutes  : 

"  Thomas  R.  Nichols  died  near  Van  Buren,  November  25, 
1881.  He  came  to  us  from  the  Tennessee  Conference  in 
October,  1876,  and  labored  faithfully  among  us  until  his 
death.  He  traveled  in  the  order  named  :  Spadra,  Valley 
Springs,  Marshall  and   Pleasant   Hill  Circuits.     It  was   said 


HISTORY    OF    METHODISM    IN    ARKANSAS.  263 

of  him   that   he   was    a  close   student,  good  preacher  and   a 
consecrated  Christian." 

"  Felix  L.  Hartin. — The  Rev.  Felix  L.  Hartin,  aged  thirty- 
one  years,  entered  into  rest,  after  a  brief  but  painful  illness, 
August  25,  1882,  at  Cabin  Creek,  Ark.  He  came  to  us  as  a 
traveling  Elder  from  the  South  Carolina  Conference,  De- 
cember, 1878,  and  has  been  doing  faithful  service  in  this 
Conference  ever  since.  On  the  Paris,  Booneville,  Sugar 
Loaf  and  East  Clarksville  Circuits,  he  showed  himself  to  be 
*  a  workman  that  needeth  not  to  be  ashamed.'  He  had 
been  nine  years  a  preacher;  was  a  close  student,  a  preacher 
of  good  ability,  a  deeply  pious  man,  and  a  true  itinerant. 
He  gave  promise  of  great  usefulness.  He  would  not  go  in 
debt.  He  was  not  ashamed  to  work  with  his  own  hands  to 
minister  to  his  necessities.  He  sold  books,  circulated  the 
paper,  took  up  collections,  held  protracted  meetings,  and 
tried  to  do  all  the  duties,  great  and  small,  of  a  traveling 
preacher.  He  had  been  feeble  all  the  year,  but  if  he  had 
been  well  and  strong  he  could  not  have  done  more  than  he  had 
planned  to  do.  He  began  his  protracted  meetings  weak  in 
body  but  strong  in  faith.  His  spirit  was  on  fire  to  save  sin- 
ners, but  his  physical  prostration  unfitted  him  for  the  ardu- 
ous labors  of  the  pulpit  and  the  altar.  Nevertheless,  he  did 
what  he  could,  and  more  than  he  ought  to  have  done. 
When  he  should  have  been  at  home  resting  and  fighting 
against  disease,  he  was,  night  and  day,  '  battling  for  the 
Lord.'  His  strength  failed  him  at  Knoxville.  He  said  : 
'  I  will  go  home  and  rest,  and  be  ready  for  my  meeting 
next  week  at  Mount  Olive.'  He  went  home,  but  to  grow 
worse  and  worse  until  he  sweetly  breathed  his  last.  He  did 
not  think  of  dying.  To  get  well  and  be  at  his  loved  employ 
was  his  great  desire.  None  of  us  thought  him  dangerously 
ill  until  a  few  hours  before  his  death.  He  left  no  testimony 
but  a  pious  life  and  blameless  ministry.  In  the  conclusion 
of  his  last   sermon  he   opened,  as   it   were,  the  pearly  gates 


264  HISTORY    OF    METHODISM    IN    ARKANSAS. 

and  took  us  to  the  tree  of  life,  and  the  crystal  river,  and  the 
God-built  mansions.  His  last  work  was  in  the  altar,  point- 
ing sinners  to  the  Lamb  of  God.  He  said  to  his  wife  when 
he  came  home  weak  and  weary  :  '  Wife,  I  have  enjoyed  so 
much  religion  at  Knoxville.'  His  body  sleeps  on  a  hill-top 
which  overlooks  the  little  Town  of  Cabin  Creek.  He  fell 
in  the  prime  of  life  and  in  the  midst  of  abundant  labor.  His 
death  is  a  great  loss  to  us.  We  sympathize  most  deeply 
with  his  sorrowing  wife,  so  soon  made  a  widow.  But  he  has 
gone  up  on  high  to  join  the  godly  company,  who  have 
washed  their  robes  and  made  them  white  in  the  blood  of  the 
Lamb." 

^'  Jacob  W.  Shook. — The  subject  of  this  memoir,  the  Rev. 
Jacob  W.  Shook,  was  born  in  Madison  County,  Mo.,  Janu- 
ary 29,  1823.  At  7  years  of  age  his  father  and  family  re- 
moved to  Hempstead  County,  Ark.,  where  he  grew  up  to 
nlanhood.  He  joined  the  Methodist  Episcopal  Church  at  14 
years  of  age,  and  in  a  few  months  afterwards  embraced  and 
publicly  professed  religion.  He  was  admitted  on  trial  in  the 
Arkansas  Annual  Conference,  M.  E.  Church,  South,  in  1845. 
and  remained  effective  until  the  Conference  of  1869,  at  Fay- 
etteville,  when  he  located  and  remained  thus  for  three  years. 
In  1872  he  was  readmitted,  and  five  years  afterwards  became 
supernumerary,  at  the  Fayetteville  Conference  of  1877,  ^"^ 
was  continued  in  this  relation  till  the  Conference  of  1880,  at 
Fort  Smith,  when  he  was  appointed  to  the  Illinois  Circuit, 
and  in  August  of  1881.  was  compelled  by  failing  health  to 
desist  from  active  labor,  having,  in  April  of  that  year,  under- 
gone the  deep  sorrow  of  losing  by  death  his  devoted  and 
estimable  wife,  whose  maiden  name  was  Sarah  Hulsey,  to 
whom  he  was  married  March  24,  1853.  In  March,  of  1882, 
he  went  to  Florida,  hoping  to  recuperate  his  health,  but  was 
attacked  by  pleurisy,  and  after  a  painful  illness  of  several 
days,  attended  by  one  of  his  sons,  he  closed  his  ministry  on 
earth,  and  was  called,  we  doubt  not,  to  a  bright  reward  on 


HISTORY    OF    METHODISM    IN    ARKANSAS.  265 

high,  leaving  two  sons  with  their  families,  and  the  Church,  to 
mourn  his  loss.  His  ministry  ran  through  a  term  of  nearly 
thirty-seven  years,  during  which  time  he  was  recognized  by 
all  who  knew  him  as  an  humble,  devoted  man  of  God,  true 
to  the  Church,  and  fall  of  faith  and  the  Holy  Ghost.  The 
absence  of  proper  data  forbid  furnishing  the  various  appoint- 
ments he  filled  in  the  Conference.  Suffice  it  to  say  he  filled 
a  number  of  important  appointments — was  chosen  imme- 
mediately  after  the  war  to  come  West,  as  Presiding  Elder  of 
the  Fayetteville  District,  and  reorganize,  as  best  he  could, 
our  scattered  flocks,  many  of  whose  homes  had  been  laid 
desolate  in  ashes  by  the  sad  fortunes  of  war.  A  man  of 
God  has  fallen  from  our  ranks,  whose  soul  was  fired  with 
love  to  God  and  man;  whose  preaching  was  often  in  de- 
monstration of  the  Spirit  and  power.  Let  us  gird  up  our 
loins  and  press  on  to  meet  and  greet  him  on  the  bright  celes- 
tial shores." 

"  Rev.  Thomas  Hunt  was  born  in  Buncombe  County,  North 
Carolina,  February  18,  1814.  He  was  admitted  on  trial  in 
the  Arkansas  Conference  in  1847,  and  was  a  faithful,  earnest 
worker  as  long  as  his  health  would  permit.  He  was  a  strong, 
earnest  preacher.  Whether  on  a  mission  among  the  colored 
people  on  the  Arkansas  and  Red  Rivers,  or  on  a  first-class 
circuit,  he  was  always  found  faithful.  He  deUghted  in  our 
Methodist  economy,  and  fully  believed  our  doctrines,  and 
he  was  fully  able  to  defend  both.  He  was  a  true  friend  and 
rather  a  bitter  enemy  until  there  were  signs  of  forgiveness, 
then  he  was  as  tender  as  a  child,  and  as  forgiving  as  the  law 
requires.  He  was  a  great  admirer  of  real  greatness  and 
honor,  and  had  a  perfect  contempt  for  petty  jealousy  and 
little  meanness.  He  was  a  sincere  Christian.  He  trusted 
in  God  and  was  faithful  in  duty.  For  several  years  he  was 
a  great  sufferer,  and  yet  with  patient  resignation  to  the  will 
of  God." 

''Robert  W.  Evans. — Of  this  devoted  young  preacher  we 


266  HISTORY    OF    METHODISM    IN    ARKANSAS. 

have  but  little  information,  as  no  memoir  was  published  in 
the  Conference  minutes.  He  was  admitted  into  the  travel- 
ing connection,  in  1874,  and  appointed  to  the  Centerville 
Circuit.  He  filled  in  the  order  named  the  following  pasto- 
ral charges  :  Centerville,  Toledo  and  Bright  Star  ;  remain- 
ing for  two  years  on  each  one  of  these.  He  was  an  excel- 
lent young  preacher,  of  studious  habits,  and  was  well  re- 
ceived on  all  the  works  where  he  traveled." 

The  venerable  Bishop  Payne  died  during   this  year  at  his 
home  in  Aberdeen,  Miss.     The  Committee  on  Memoirs   of 
the  Little  Rock  Conference  presented  the  following   notice 
of  his  death  : 

"  Rev.  Robert  Paine,  D.  D.,  Senior  Bishop  of  the  Meth- 
odist Episcopal  Church,  South,  was  born  in  Person  County, 
North  Carolina,  November  12,  1799.  In  early  life  he  removed 
to  Giles  County,  Tennessee.  Soon  after  this  he  was  con- 
verted under  the  ministry  of  the  Rev.  Thomas  L.  Douglass, 
and  this  conversion  was  demonstrated  to  be  real  by  a  long 
life  of  devotion  to  Christ.  He  joined  the  Tennessee  Con- 
ference in  18 18,  and  for  a  long  number  of  years  he  labored 
in  circuits,  stations  and  districts  with  very  great  acceptability 
and  usefulness.  In  the  autumn  of  1829  he  was  elected  Presi- 
dent of  LaGrange  College,  and  for  nineteen  years  he  dis- 
charged the  various  duties  with  singular  success  and  fidelity^ 

"  He  was  a  member  of  five  General  Conferences,  and  was  a 
leading  spirit  in  the  ever-memorable  session  of  1844,  and 
was  the  chairman  of  the  committee  on  the  plan  of  separa- 
tion. He  was  an  active  member  in  the  Convention  that 
organized  the  Methodist  Episcopal  Church,  South,  at  Louis- 
ville. Ky.  He  was  elected  Bishop  by  the  General  Confer- 
ence that  met  at  Petersburg,  Va.,  in  1846,  the  first  of  the 
Church,  South.  He  filled  that  office  with  great  ability  for 
thirty  six  years. 

"  Bishop  Paine  was  truly  a  great  and  good  man.  In  every 
way  he  was  the  highest  style  of  manhood.     His  views  of  the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  26/ 

doctrines  of  Christianity  were  broad  and  catholic.  He  was 
a  firm  man  without  austerity ;  a  statesman  of  high  order. 
As  a  minister,  he  ranked  high.  Those  who  hstened  to  him 
in  his  best  moods,  say  that  he  was  never  equaled  in  our 
Church,  nor  surpassed  in  any  other.  His  long  life  was  with- 
out a  blot.  He  worked  faithfully  while  able,  and  then  suf- 
fered patiently  until  the  Master  called  him  higher.". 

The  Arkansas  Conference  for  1883  was  held  at  Ciarks- 
ville,  November,  14-19,  Bishop  Cranberry,  President.  J.  B. 
Stephenson,  B.  W.  Aston,  Russell  R.  Moore,  Louis  S.  Bird, 
Edwin  L.  Massey,  and  John  R.  Maxwell  were  received  on 
trial.  William  Penn,  W.  S.  Scott,  B.  H.  Greathouse  and 
B.  H.  Thrower,  were  received  by  transfer. 

There  were  four  deaths  in  the  Arkansas  Conference  dur- 
ing this  year.  John  J.  Roberts,  Jesse  Griffin,  Edwin  R. 
Harrison,  and  William  K.  Pugh. 

John  J.  Roberts. — In  the  death  of  John  J.  Roberts,  the 
Church  in  Arkansas  lost  one  of  the  old  veterans,  whose 
labors  did  much  to  establish  the  Church  upon  a  solid  basis 
in  an  early  day.  The  minutes  of  the  Conference  contain 
the  foUowmg  account  of  this  devoted  man  : 

"  He  was  a  native  of  Green  County,  Pennsylvania,  and  at 
the  time  of  his  death  was  66  years  old.  He  was  converted 
and  joined  the  Methodist  Church  in  1835.  He  spent  several 
sessions  in  Allegheny  College,  and  returning  to  his  home, 
was  licensed  to  preach,  and  was  received  on  trial  in  the 
Pittsburg  Conference,  and  transferred  to  the  Arkansas  Con- 
ference by  Bishop  Morris.  He  immediately  started  for  his 
new  field  of  labor,  and  landed  at  Helena,  the  seat  of  the 
Conference,  November  14,  1842.  He  was  sent  that  year  to 
the  Mount  Vernon  Circuit,  where  he  had  fine  success. 

"  He  filled  the  following  charges  in  the  order  named  : 
Van  Buren,  and  Fort  Smith  Station,  Batesville  Circuit, 
Washington  Circuit,  in  Hempstead  County. 

"  For  more  than  forty  years  he  stood  as  a  champion  in 


268  HISTORY    OF    METHODISM    IN    ARKANSAS. 

our  Israel,  sustaining  all  the  relations  of  an  itinerant  preacher 
with  great  acceptability.  During  this  time  his  heart  was 
made  glad  at  the  sight  of  more  than  6000  souls  being  led  to 
God.  The  writer  (Rev.  James  A.  Anderson)  asked  him  the 
day  before  he  died  what  message  he  had  for  his  brethren  of 
the  ministry.  'Tell  them,'  he  said,  'I  died  all  right,  and 
without  the  shadow  of  a  cloud.'  He  died  March  14,  1883. 
His  last  words  were  'Light!  light!!  light!!!'" 

Jesse  Griffin. — This  faithful  servant  of  Christ  was  82  years 
old  at  the  time  of  his  death.  He  professed  faith  in  Christ 
and  joined  the  Methodist  Church  at  the  age  of  20  years.  By 
the  pressing  request  of  his  brethren  he  was  licensed  to 
preach  in  1838.  He  moved  to  Arkansas  in  1853,  and  was 
received  on  trial  in  the  Arkansas  Conference  the  same  year 
and  was  appointed  to  the  Gainesville  Circuit.  He  was  or- 
dained Elder  at  this  Conference,  which  was  held  by  Bishop 
Andrew,  at  Tulip,  Ark.  In  1854  Brother  Griffin  was  sent  to 
the  Lebanon  Circuit  ;  1855-6  to  the  Jasper  work;  in  1857  to 
the  Waldron  Circuit;  in  1858  to  the  Ozark  Circuit.  At  the 
close  of  this  year  he  located  and  remained  in  the  local  ranks 
eight  years,  during  which  time  he  traveled  several  works  as 
supply.  In  the  fall  of  1866  he  was  readmitted,  and  was  ap- 
pointed to  the  Big  Creek  Circuit,  which  charge  he  filled  two 
successive  years.  In  the  fall  of  1868  he  was  sent  to  the 
CHnton  Circuit,  which  work  he  also  traveled  two  years  in 
succession.  In  1870  he  was  appointed  to  the  Big  Creek 
Circuit  the  third  time.  In  1871  he  was  appointed  to  the 
Marshall  Circuit,  where  he  traveled  two  years,  and  in  1873 
he  received  his  last  appointment,  which  was  the  Bluffton  Cir- 
cuit. At  the  close  of  this  year  Brother  Griffin  was  granted 
a  supernumerary  relation.  At  the  next  Conference,  which 
was  held  in  1875,  he  was  granted  a  superannuated  relation, 
which  relation  he  sustained  until  God  took  him  to  the  home 
of  the  good,  June  28,  1883.  At  times,  for  several  years, 
Pather  Griffin  suffered  much  ;   but  that   God    who   cheered 


HISTORY    OF    METHODISM    IN    ARKANSAS.  269 

his  boyish  heart,  and  sustained  him  during  his  many  years 
of  itinerant  life,  did  not  forsake  him  in  his  old  age.  Last 
year  the  writer  conversed  frequently  with  Father  Griffin.  He 
found  him  cheerful  and  hopeful.  For  a  number  of  years  his 
natural  vision  had  fai.Ied,  but  his  faith  vision  became  brighter 
and  brighter.  Father  Griffin  died  a  triumphant  death,  and 
his  works  are  following  him. 

Edwin  R.  Harrison  was  the  son  of  R.  L.  and  M.  L.  Har- 
rison ;  was  born  December  4,  1837,  and  died  July  31,  1883. 
His  father  was  a  preacher  before  him.  He  was  converted 
in  his  youth  in  the  year  185 1,  under  the  ministry  of  Dr.  A. 
R.  Winfield.  He  was  licensed  to  preach  in  the  year  i860, 
and  was  ordained  Deacon  in  1864  and  Elder  in  1866.  He  was 
married  to  Miss  A.  C.  Harshaw  at  Hickory  Plains,  Ark., 
October  3,  1866.  At  the  session  of  the  Little  Rock  Con- 
ference, in  1861,  he  was  admitted  into  the  traveling  connec- 
tion, and  traveled  in  that  Conference  till  the  fall  of  1866, 
when  he  located.  He  remained  in  the  local  ranks  thirteen 
years,  and  in  1880  was  readmitted  into  the  Little  Rock  Con- 
ference and  transferred  to  the  Arkansas  Conference,  and 
was  appointed  to  the  Point  Remove  Circuit,  which  he  served 
one  year.  At  the  next  Conference  he  was  appointed  to  the 
Opelo  Circuit,  where  he  remained  that  year — 1881 — and 
this  Conference  year  till  his  death.  He  died  in  peace  in  his 
own  home,  leaving  his  wife  and  four  children  to  mourn  his 
departure.  Brother  Harrison  was  a  good  man,  and  desired 
to  do  good.  He  was  not  demonstrative  in  spirit  nor  labor, 
but  loved  God  and  his  cause.  He  was  prevented  from  do- 
ing that  amount  of  itinerant  work  which  he  desired  to  do  by 
matters  which  he  regarded  sufficient  to  justify  his  course  in 
reference  to  his  itinerant  life.  In  peace  he  closed  his  earthly 
course,  and  laying  his  armor  b)^,  passed  into  rest — into  the 
home  of  the  just. 

'"'  William  K.  Pugh  was  born  July  28,  184Q.  Brother  Pugh 
professed   religion    in   1866,  and  joined  the   M.   E.    Church,. 


2^0  HISTORY    OF    METHODISM    IN    ARKANSAS. 

South.  He  was  licensed  to  preach  July  24,  1875,  and  re- 
mained a  faithful,  devoted  local  preacher  until  the  Annual 
Conference  held  at  Ozark  in  the  fall  of  1879,  where  he  was 
received  on  trial.  Brother  Pugh  was  sent  to  one  of  the 
hardest  works,  if  not  the  hardest,  in  the  Conference — the 
Mountainburg  Circuit.  He  did  a  faithful  j^ear's  work,  and 
did  it  cheerfully.  The  reception  was  not  so  cold,  the  moun- 
tain so  high,  the  impediments  so  great,  as  to  quench  the  itin- 
erant fire  that  sparkled  in  his  heart  and  burned  in  his  bones. 
He  was  a  close  student,  brought  up  his  course  of  study,  but 
at  Conference  was  too  unwell  to  go  before  the  committee. 
Brother  Pugh  was  next  appointed  to  the  Valley  Springs  Cir- 
cuit with  Brother  Stork,  but  was  unable  to  travel.  He  went 
home  to  his  mother's  in  Baxter  County,  Ark.,  where  he  re- 
mained, and  suffered  with  that  deceitful  disease,  consump- 
tion, till  November  10,  1882,  at  which  time  he  was  released 
from  suffering  and  carried  to  his  reward  above.  Brother 
Pugh  died  as  he  had  hved,  full  of  faith  and  the  Holy  Ghost." 

The  Little  Rock  Conference  for  this  year  met  at  Malvern, 
Ark.,  November  28,  1883,  Bishop  Cranberry,  President. 
The  following  were  admitted  on  trial,  John  T.  Rascoe,  W. 
W.  Mills,  Achilles  O.  Evans,  Lorenzo  W.  House,  Soule  Scott, 
James  Y.  Christmas  and  John  H.  Callaway.  Of  these  A.  O 
Evans,  James  Y.  Christmas,  W.  W.  Mills,  Soule  Scott,  J.  T. 
Rascoe  and  L.  W.  House  are  all  members  of  Little  Rock 
Conference. 

The  Little    Rock   Conference,  like   the    Arkansas  Confer- 
ence, suffered  the   loss   by  death    of  some   most   excellent 
•preachers — John   Pryor,   B.   C.   Weir,  J.   C.  Greenwood  and 
W.  B.  Whitesides. 

The  following  memoirs  were  published  in  the  minutes  of 
the  Conference  : 

W.  B.  Whitesides  was  born  in  Hempstead  County,  Arkan- 
sas, in  1853.     He  professed  faith  in   Christ    and  joined  the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  2/1 

Methodist  Church  when  but  a  small  boy.  He  was  licensed  to 
preach  at  Prescott  in  1877,  and  received  on  trial  in  the  Lit- 
tle Rock  Conference  in  1881,  and  appointed  to  the  Ultima 
Thule  Mission.  In  1882.  he  was  appointed  to  the  Texar- 
kana  Circuit,  where  he  died  during  the  year.  He  was  re- 
garded as  being  a  good,  faithful  preacher,  and  left  a  good 
testimony  behind  him  to  comfort  his  friends. 

John  Pryor  was  recognized  by  all  who  knew  him  as  one 
of  the  purest  men  that  ever  labored  in  Arkansas.  He  was 
a  native  of  Sullivan  County,  Tenn.,  and  at  the  time  of  his 
death  was  ^2  years  old.  He  was  licensed  to  preach  and 
joined  the  Tennessee  Conference  in  1830.  He  became  a 
member  of  the  Ouachita  Conference  in  1854  and  remained 
effective  until  within  a  few  years  of  his  death,  when  advanc- 
ing years  and  disease  compelled  him  to  take  a  superannu- 
ated relation  the  Church.  He  filled  during  his  ministry  a 
number  of  very  important  positions  in  the  Church,  and  in 
whatever  relation  he  was  placed,  his  fidelity  to  the  trust  re- 
posed in  him,  won  for  him  the  confidence  and  love  of  his 
brethren. 

James  C.  Greenwood  was  a  native  of  Giles  County,  Ten- 
nessee. He  was  converted  and  joined  the  Church  in  1857, 
and  was  licensed  to  preach  in  1858.  He  was  admitted  on 
trial  in  the  Little  Rock  Conference  in  1878,  and  appointed 
to  the  Sheridan  Circuit.  He  traveled  four  full  years,  doing 
most  faithful  and  effective  service  for  the  Church,  and  greatly 
beloved  by  the  people  in  every  charge  he  filled.  It  was  said 
by  one  who  knew  that  at  his  death  the  Church  mourned  for 
him  as  children  for  a  father. 

B.  C.  Weir  was  known  among  us  as  one  of  the  most  faith- 
ful and  devoted  preachers  of  the  Conference.  At  the  time 
of  his  death  he  was  79  years  old,  and  had  been  a  traveling 
preacher  for  forty-five  years.  It  was  said  of  him  that,  though 
he  was  appointed  to  some  of  what  would  be  called  hard  ap- 
pointments, no  murmur  was  ever  heard  to  escape  his  lips.   He 


272  HISTORY    OF    METHODISM    IN    ARKANSAS. 

died  as  he  lived,  trusting  with  implicit  confidence  in  Christ, 
The  White  River  Conference  for  1883  met  at  Newport^ 
December  12,  Bishop  Cranberry,  President. 

The  following  were  received  on  trial  at  this  Conference  : 
William  Rutledge,  James  D.  Rutledge,  James  R.  Edwards,. 
John  Q.  Maynard,  William  A.  Pendergrass,  Henry  C.  Kirby, 
Joseph  B.  Dodson.  Received  by  transfer,  N.  Futrell  a/id 
Francis  A.  Jeffett. 

There  was  one  death  reported  during  the  year.  William^ 
M.  Avery  was  about  33  years  old  at  the  time  of  his  death. 
He  was  licensed  to  preach  in  1881,  and  joined  the  Confer- 
ence in  1882,  but  before  he  was  able  to  go  to  his  work  was 
taken  sick  and  died.  He  was  a  good  and  true  man,  and  his 
end  was  in  peace. 


CHAPTER    XIX. 

Eli  C.  Jones — George  A.  Schaeffer — M.  J.  F.  Beasley — 
William  P.  Laney — Julius  Stanley — Optimus  C.  Robin- 
son— James  A.  Anderson — Alfred  P.  Melton — Elijah 
Dickens — Thomas  J.  Smith — Statistics  of  Conferences 
— W.  J.  DoDSON — Semi-Centennial — The  Conferences. 

The  Arkansas  Conference  for  1884  met  at  Van  Buren, 
November  19,  1824,  Bishop  Hargrove  President,  J.  W.  Bos- 
well,  Secretary. 

The  following  were  admitted  on  trial :  William  B.  Smith, 
Frank  Naylor,  Perry  P.  Burke,  George  S.  Yarborough,  Wil- 
liam D.  Powell,  Charles  C.  Spence,  Charles  C.  Graham, 
Harvey  A.  Storey,  William  A.  Mclver,  John  M.  Cantrell 
and  John  H.  Watts.  Received  by  transfer,  Young  Ewing, 
James  A.  Walden  and  William  W.  Lundy.  There  was  one 
death  during  this  year. 

Eli  C.  Jones  died  at  his  residence  in  Mountain  Home,  Ark.,. 
June  4.  1884.  He  was  born  in  Stafford,  Orange  County, 
Vermont,  July  12,  181 1.  He  was  consequently  73  years 
old  at  the  time  of  his  death.  He  was  an  itinerant  preacher 
about  twenty  years,  the  greater  part  of  the  time  in  Indiana 
and  Wisconsin.  Being  an  educated  man,  a  profound  thinker 
and  a  close  student,  he  was  called  to  fill  important  stations,, 
circuits  and  districts.  By  his  powerful  reasoning  hundreds 
were  turned  from  their  sins  to  Christ.  He  was  a  true  Metho- 
dist and  a  bold,  fearless  defender  of  her  doctrines.  Eli 
Jones,  as  he  was  familiarly'  called,  spent  about  eighteen  years 
in  this  part  of  the  country,  and  was  known  as  a  strong 
preacher,  a  good  citizen  and  a  devoted  Christian.  Not- 
withstanding he  has  been  on  the  superannuated  list  for  many 
years,  and  was  granted  a  superannuated   relation    at  our  last. 

18— M 


2/4  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Conference,  he  has  had  regular  appointments  almost  every 
Sabbath.  In  addition  to  his  faithful  labors,  he  was  a  liberal 
supporter  with  his  money.  The  preachers  who  have 
traveled  this  work  will  remember  his  home,  his  liberal  sup- 
port and  wise  counsel.     He  was  the  itinerant's  friend. 

The  White  River  Conference  for  1884  met  at  Batesville, 
December  3,  Bishop  Hargrove,  President,  and  George 
Thornburgh,  Secretary. 

A.  M.  R.  Branson,  C.  W.  Rock,  William  F.  Walker,  E. 
M.  Davis,  Thomas  Whitaker,  A.  J.  Johnson,  W.  A.  Pender- 
grass  and  Moses  Harp  were  received  on  trial. 

There  were  two  deaths  during  the  year,  George  A. 
Schaeffer  and  M.  J.  F.  Beasley. 

George  A.  Schaeffer  was  received  on  trial  in  the  Alabama 
Conference  in  1853,  and  traveled  in  that  Conference  until 
1858,  when  he  was  transferred  to  the  Arkansas  Conference, 
and  appointed  to  the  Fayetteville  Station.  In  1859,  Fort 
Smith  Station.  In  i860,  Clarksville  Circuit.  In  1861,  Lewis- 
burg  Circuit.  In  1862  and  1863,  Dover  Circuit.  In  1864 
he  was  transferred   to  the  Texas  Conference.     He  returned 

to  the  Arkansas  Conference  in ,  and  continued  to  travel 

in  the  Arkansas  and  White  River  Conferences  until  his  death  ; 
in  1884.  In  the  memoir  presented  to  the  Conference  we 
have  this  estimate  of  his  character  as  a  preacher  :  "As  a 
preacher  he  was  above  mediocrity.  He  was  an  elegant  and 
refined  Christian  gentleman  in  all  the  varied  walks  of  life. 
In  his  social  intercourse  with  his  brethren  he  was  always 
pleasant  and  agreeable,  and  we  shall  greatly  miss  him  from 
our  annual  gatherings.  He  died  in  peace,  strong  in  faith, 
and  has  gone  to  his  reward  in  heaven.  He  bore  the  burden 
of  the  itinerant  life  for  more  than  thirty  years,  and  has  gone 
to  reap  the  reward  of  that  rest  prepared  for  the  people  of 
God." 

M.  J.  F.  Beasley  was  admitted  into  the  Conference  in 
1876,  and  was  appointed   to  the  Marvel  Circuit,      He  con- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  2/5 

tinued  to  travel  until  his  death  in  1884.  Of  him  the  min- 
utes say:  "  M.  J.  F.  Beasley  was  a  man  after  God's  own 
heart,  thoroughly  consecrated  to  the  work  of  the  ministry, 
He  exemplified  in  a  life  of  holy  living  the  vital  principles  of 
the  gospel,  and  gave  evidence  to  all  around  that  he  had  been 
with  Christ,  and  had  learned  of  him.  The  divine  afflatus 
was  upon  him.  His  religion  was  no  dry  intellectual  abstrac- 
tion, but  a  glorious  experience,  a  blessed  assurance  within 
of  his  acceptance  with  God.  In  the  death  of  Brother  Beas- 
ley the  Church  has  lost  an  indefatigable  worker,  humanity  a 
friend,  and  this  Conference  one  of  its  purest  and  most  con- 
secrated men.  May  we  emulate  his  many  Christian  virtues, 
and  may  his  mantle  fall  upon  every  surviving  member  of  the 
Conference." 

The  Little  Rock  Conference  for  this  year  met  at  Little 
Rock,  Bishop  Hargrove,  President  ;    J.  R.  Moore,  Secretary. 

Joseph  A.  Baker,  J.  W.  Scott,  W.  R.  Harrison,  J.  H.  Cal- 
loway, W.  A.  Freeman,  L.  W.  House,  J.  Y.  Christmas,  W. 
W.  Mills  and  E.  M.  Wright  were  admitted  on  trial. 

The  Little  Rock  Conference  for  1885  met  at  Arkadel- 
phia  December  2-8,  Bishop  Cranberry  President. 

William  A.  Cajul,  Thomas  D.  Scott,  William  McKay, 
Nathan  E.  Bragg,  Samuel  A.  Hill,  B.  B.  McCraw,  William 
C.  Adams  and  R.  T.  Nabors  were  admitted  on  trial.  W.  G. 
Miller  was  received  by  transfer. 

The  Little  Rock  Conference  suffered  the  loss  by  death  of 
three  active  and  promising  young  preachers — William  P. 
Laney,  Julius  A.  Stanley  and  Optimus  C.  Robinson. 

William  P.  Laney  was  31  years  old  at  the  time  of  his 
death.  He  was  converted  in  1872,  and  licensed  to  preach 
in  1874,  and  received  on  trial  in  the  Little  Rock  Conference 
in  1878.  He  trax^eled  the  following  circuits  in  the  order 
named:  Lacey,  Hamburg,  Bartholomew  and  Camden.  His 
health  failing  in  1884,  he  was  granted  a  superannuated  rela- 
tion, but  that  artful  and  insidious  destroyer  of  human  life — 


2/6  HISTORY    OF    METHODISM    IN    ARKANSAS. 

consumption — had  seized  upon  him  as  a  victim,  and  day  by 
day  he  grew  weaker  until  his  pure  spirit  was  released  by 
death.  It  was  truthfully  said  of  him  that  he  was  a  man  of 
fine  mind  and  a  sweet,  loving  spirit.  He  loved  his  brethren 
and  they  loved  him.  His  race  was  short  but  brilliant,  and 
he  rests  from  his  labors, 

Julius  A.  Stanley  was  from  Tennessee  to  Arkansas,  and 
of  his  early  history  we  have  but  little  information.  He  was 
received  on  trial  in  the  Little  Rock  Conference  in  1879.  He 
filled  the  following  charges :  Richwoods  Mission,  Maumelle 
Circuit  and  White  River  Circuit.  His  health  failing,  he  was 
granted  a  superannuated  relation,  but  the  fell  destroyer  soon 
claimed  him  for  its  victim.  Almost  his  last  words  were,  "  I 
am  so  happy."  He  was  a  studious,  zealous  and  prudent 
man,  and  died  without  a  blur  upon  his  character. 

Optimus  C.  Robertson  was  received  on  trial  at  the  Con- 
ference with  Julius  A.  Stanley.  He  was  on  the  Amity  Circuit 
for  three  years,  then  two  years  on  the  Social  Hill  Circuit. 
His  last  work  was  on  the  Camden  Circuit.  He  died  during 
the  session  of  the  Conference.  One  who  knew  him  well 
said  of  him  that  "he  was  a  noble,  true  man  and  a  devoted 
minister.  A  strong,  well-balanced  man  ;  if  God  had  spared 
him  he  would  have  measured  up  to  any  of  his  brethren." 

The  White  River  Conference  for  this  year  met  at  Helena, 
December  9-14,  1885,  Bishop  Cranberry  President. 

R.  S.  Deener,  W.  J.  Vick,  WiUiam  Mavly,  D.  W.  Reid, 
J.  M.  Denison,  R.  C.  Bland,  M.  J.  Hively,  W.  S.  Southworth, 
T.  B.  Williamson,  M.  Martz,  W.  A.  Peck  were  admitted  on 
trial.  W.  E.  Rutledge,  Edgar  M.  Pipkin  and  J.  R.  Rob- 
ertson were  received  by  transfer. 

There  was  one  death  during  the  year. 

James  A.  Anderson  was  admitted  on*  trial  in  the  Little 
Rock  Conference  in  1879,  ^^^  traveled  in  that  Conference 
until  1882,  when  he  was  transferred  to  the  White  River  Con- 
ference.    Brother  Anderson   was  a  plain   gospel  preacher. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  2'JJ 

well  received  and  greatly  repeated  by  the  people  on,  every 
charge  he  served.  He  was  never  married.  He  sent  this 
message  to  the  Conference  :  "  Tell  my  brethren  of  the  White 
River  Conference  that  I  died  at  my  post." 

The  Arkansas  Conference  for  this  year  met  at  Morrillton, 
November  25-30,  1885,  Bishop  Cranberry  President. 

William    O.   Basham,    John    M.    England,  James   B.  Wil- 
liams, William  Jenkins  and  Samuel  N.  Burns  were   received 
on   trial.     A.  M.  Elam   and    William   E.  Rutledge    were  re 
ceived  by  transfer. 

There  were  three  deaths  during  the  year — Alfred  P.  Mel- 
ton, Elijah  Dickens  and  Thomas  J.  Smith. 

The  following  notices  are  taken  from  the  memoirs  fur- 
nished by  the  committee  as  found  in  the  minutes: 

"  Alfred  P.  Melton,  son  of  Robert  and  Elizabeth  Melton, 
was  born  in  Gilmer  County,  Georgia,  on  the  31st  day  of 
March  1855,  and  died  at  the  parsonage  in  Russellville,  Ark., 
on  the  5th  day  of  September,  1885,  in  the  thirty-first  year  of 
his  age.  The  deceased  was  reared  in  McMinn  County, 
Tennessee.  At  the  age  of  14  years  he  made  a  profession  of 
religion  and  joined  the  Methodist  Episcopal  Church,  of 
which  he  remained  a  member  until  the  fall  of  1871,  when  he 
joined  the  M.  E.  Church,  South,  whose  name  he  adorned  to 
the  day  of  his  death.  On  the  I2th  day  of  October,  1876,  he 
was  married  to  Miss  Harriet  Horton,  of  Quitman,  Ark., 
whom  he  leaves  a  broken-hearted  widow  with  two  little  boys 
to  mourn  him  gone.  He  was  licensed  to  preach  in  the 
month  of  May,  1875,  by  the  Quarterly  Conference  of  the 
Clinton  Circuit,  and  was  admitted  on  trial  into  the  Arkansas 
Cont'erence  at  its  session  held  in  Russellville  in  November, 
1878,  so  that  he  fell  on  the  very  spot  where  he  entered  the 
itinerant  service.  From  Russellville  he  was  sent  to  the 
Walnut  Tree  Circuit.  His  next  appointment  was  the 
Dardanelle  Circuit  in  1880-I,  and  in  1882-3  he  served 
Springfield  and   Hill  Creek  Station  with  acceptability.     In 


2/8  HISTORY    OF    METHODISM    IN    ARKANSAS. 

1884  he  was  appointed  to  Russellville  Circuit,  and  in  1885  to 
Rusellville  Station,  from  whence  he  was  summoned  home. 
He  was  ordained  Deacon  at  Fort  Smith  by  Bishop  H.  N. 
McTyeire  in  November,  1880,  and  Elder  at  Clarksville,  in 
November,  1883,  by  Bishop  J.  C.  Cranberry.  Bro.  Melton 
was  one  of  the  successful  men  of  his  time.  His  success  was 
accomplished  in  spite  of  great  disadvantages.  He  was 
reared  by  a  widowed  mother,  who,  with  her  family,  had  a 
hard  struggle  to  gain  a  sustenance,  and  his  service  was  put 
under  tribute  to  this  end.  It  was  not,  therefore,  until  he 
heard  distinctly  and  unmistakably  the  inward  voice  saying 
'Go!'  that  he  set  about  the  preparation  for  the  journey. 
He  at  once  set  out  for  an  educational  qualification,  which 
he  attained  to  a  satisfactory  degree  in  the  common  English 
branches,  and  passed  through  the  prescribed  course  of  min- 
isterial study  with  credit  to  himself,  which  gave  great 
promise  for  future  usefulness.  His  thirst  for  knowledge, 
started  here,  staid  with  him  to  the  end,  and  made  of  him  a 
student,  as  his  earnest  religious  zeal  made  him  sound  in  the 
faith  and  zealous  for  his  Lord.  He  was  quick  and  sharp  in 
his  criticisms,  loving  toward  his  brethren,  fervent  in  spirit, 
bold  in  the  pulpit,  fearless  of  the  world,  solicitous  in  his  pas- 
torate, full  of  pathos,  a  man  of  prayer  and  full  of  faith  and 
good  works.  Being  abundant  in  labors,  the  body  was  con- 
sumed by  the  spirit,  and  he  died  a  martyr  to  his  work,  with 
his  grave  watered  with  the  tears  of  a  bereaved  people. 
Death  has  taken  away  this  sweet-spirited,  magnetic  soldier; 
but  death  shall  have  a  conqueror,  and  our  brother  shall  rise 
and  rejoice  in  another  victory  when  it  shall  come  to  pass 
that  '  death  is  swallowed  up  in  victory.' 

"  Servant  ot  God,  well  done ! 

Rest  from  thy  loved  employ  ; 
The  battle  fought,  the  victory  won, 
Enter  thy  Master's  joy." 

"  Elijah  Dickens,  the  son  of  John  A.  and  Nancy  Dickens, 
was  born  in  Smith  County,  Tennessee,  November  22,  1842. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  2/9 

In  early  life  he  made  a  profession  of  religion  and  united 
with  the  M.  E.  Church,  South.  At  the  breaking  out  of  the 
late  war  he  was  in  his  eighteenth  year,  and  very  soon  he  en- 
listed in  the  Confederate  army,  where  he  served  his  country 
until  the  surrender.  He  was  married  May  22,  1863,  to  Miss 
Mary  C.  Hubbard,  of  his  native  county.  During  the  time 
he  was  in  the  army,  like  many  others  under  the  influence  of 
evil  associations,  he  went  astray  from  the  path  of  Christian 
duty  and  rectitude.  At  the  close  of  the  war,  returning  to 
the  more  congenial  influence  of  a  Christian  home,  he  soon 
returned  to  his  first  love,  and  became  an  active  Christian 
worker.  He  was  licensed  to  preach  October  5,  1867  ;  or- 
dained Deacon  October  8,  1871,  by  Bishop  G,  F.  Pierce, 
and  Elder  October  10,  1875,  by  Bishop  Wightman.  He  was 
admitted  on  trial  in  the  Tennessee  Conference  in  the  fall  of 
1875,  and  spent  six  years  of  his  itinerant  life  within  the 
bounds  of  that  Conference.  He  was  transferred  to  Arkan- 
sas in  1882,  and  appointed  to  Cauthron  Circuit,  Fort  Smith 
District.  In  1883  he  traveled  the  Rover  Circuit,  where  he 
endured  many  hardships,  privations  and  even  persecutions ; 
but  with  the  spirit  of  a  true  embassador  of  our  Lord  Jesus 
Christ,  he  stood  to  his  post  of  duty  amidst  them  all.  At 
the  last  session  of  the  Conference  he  was  appointed  by 
Bishop  Hargrove  to  the  Opelo  Mission.  As  soon  after  the 
close  of  the  Conference  as  he  could  move  his  family  he  was 
at  his  work,  where  he  did  a  faithful  and  successful  work  up 
to  the  time  of  his  death.  On  the  morning  of  the  12th  of 
October  he  was  taken  suddenly  and  violently  ill  with 
congestion  of  the  brain.  He  lingered  in  an  unconscious 
state  until  Thursday  morning,  October  15,  1885,  when  he 
ceased  to  live  and  to  work.  Brother  Dickens  as  a  preacher 
possessed  to  a  high  degree  a  logical  mind,  and  being  well 
posted  in  the  scriptural  doctrines  of  Methodism,  he  not  only 
loved  her  doctrines,  but  was  an  able  defender  of  the  same. 
He  leaves  a  wife  and  four  children  to  mourn  their  loss." 


280  HISTORY    OF    METHODISM    IN    ARKANSAS. 

"T.J.Smith,  familiarly  known  as  'Uncle  Tom,'  passed 
into  heaven  Thursday  morning,  November  26,  1885.  While 
he  was  making  preparation  in  order  to  answer  to  his  name 
at  roll-call,  a  pain  struck  him  in  his  heart,  and  in  twenty 
minutes  he  fell  asleep  and  went  up  to  answer  the  roll-call  of 
the  skies.  The  message,  '  Uncle  Tom  is  dead,'  went  through 
the  Conference  like  an  electric  shock.  We  came  to  Confer- 
ence with  the  shadow  of  death  upon  us,  for  Brother  Dickens 
and  Brother  Melton  had  been  taken  from  labor  to  reward 
within  the  year.  However,  we  were  happy  to  meet  our  now 
ascended  brother  in  the  enjoyment  of  his  usual  health,  hav- 
ing had  no  sickness  during  the  year  or  for  many  years.  He 
had  been  at  every  Conference  since  1867.  In  answer  to  the 
question,  '  Have  you  had  a  good  year  ? '  he  said  to  the 
writer  :  '  It  has  been  one  of  the  happiest  years  of  my  life.' 
He  went  to  Dardanelle  with  '  fear  and  trembling,'  it  being 
the  first  station  to  which  he  was  ever  appointed,  but  he  came 
to  Conference  with  tears  of  joy  in  his  eyes,  because  he  had 
gathered  many  sheaves  for  the  Master  during  the  year.  He 
had  been  heard  to  say  frequently :  '  I  want  to  cease  at  once 
to  work  and  live.  I  would  like  to  go  from  the  pulpit  or  an 
Annual  Conference  to  heaven.'  God  granted  his  wish. 
After  an  active  and  successful  ministry  for  thirty  years — 
laboring  from  1855  to  1867  in  Missouri,  and  from  1867  to 
1885  in  Arkansas — he  reported  his  year's  work  to  the  Annual 
Conference,  and  then  went  up  from  the  midst  of  his  brethren 
to  report  his  life-work  to  the  great  Master  of  the  vineyard. 
He  was  born  in  Tennessee,  March  30,  183 1.  His  parents 
moved  to  Crowley's  Ridge,  Ark.,  when  he  was  a  small  boy  ; 
thence  to  Barry  County,  Mo.,  where  the  subject  of  this  sketch 
was  born  again  in  his  fourteenth  year,  and  joined  the  M.  E. 
Church,  South.  He  was  married  to  Miss  Mahala  Stennett, 
September  6,  1855.  He  was  licensed  to  preach  in  1852  and 
joined  the  Missouri  Conference  in  1855,  in  which  Conference 
he  remained  until  he  was  forbidden  to  preach  by  the  Federal 


HISTORY    OF    METHODISM    IN    ARKANSAS.  20  1 

authorities.  He  spent  eleven  years  of  his  itinerant  life  in 
Arkansas  on  circuits;  six  on  districts,  and  one  year  on  Dar- 
danelle  Station.  In  these  different  and  difficult  fields  of 
labor  he  showed  himself  '  a  workman  that  needeth  not  to  be 
ashamed.'  He  made  no  pretence  to  learning,  but  was  well 
read  in  our  standard  theological  literature  and  was  a  good 
student  of  holy  scripture.  He  laid  no  claim  to  exceptional 
excellence  of  Christian  character,  but  his  piety  was  pure, 
stropg,  fervent.  Wherever  he  went  his  warm,  true  heart  and 
blameless  life  secured  for  him  the  love  and  confidence  of  the 
people,  and  gave  point  and  power  to  his  sermons.  He  was 
a  good  preacher.  The  people  loved  to  hear  him.  His  ser- 
mons were  not  abstract,  speculative,  apologetic,  but  plain, 
practical,  doctrinal,  hortatory.  The  duties  and  doctrines  of 
the  gospel  and  the  great  atonement  of  Christ — these  were 
the  themes  of  his  preaching.  Protracted  and  camp-meetings 
were  his  delight.  On  such  occasions  he  preached  with  great 
boldness  and  power.  But  he  is  not,  for  God  has  taken  him. 
There  is  but  one  remaining  link  that  binds  the  Conference 
of  1885  to  1867.  By  transfer,  location  and' death,  the  Con- 
ference has  so  changed  in  its  membership  that  the  Rev.  A. 
C.  Ray  is  the  only  representative  of  the  Conference  of  1867. 
Our  ascended  brother  rests  from  his  labors  and  his  labors  do 
follow  him.  His  heart  swelled  with  emotion,  and  his  eyes 
filled  with  tears  as  he  listened  to  the  eloquent  sermon  of  the 
Rev.  Dr.  Hunt,  from  the  text  '  Ye  are  complete  in  him.' 
The  vision  of  that  evening  has  become  a  glorious  reality." 

An  examination  of  the  statistics  of  the  Church  in  Arkan- 
sas, and  a  comparison  of  the  numbers  in  1880  and  1885,  re- 
veals the  fact  that  during  these  years  there  was  a  most  grat- 
ifying increase  in  the  membership  of  the  Church  and  a 
healthy  growth  in  all  departments  of  Church  work.  The 
total  membership  of  the  Church  in  Arkansas  in  1880  was 
43,917.  In  1885  it  was  56,637,  showing  an  increase  during 
these  five  years  of  12,720. 


282  HISTORY    OF    METHODISM    IN    ARKANSAS. 

The  total  collection  for  missions  in  1880  was  ^5368.56. 
In  1885  it  was  $10,857.85,  showing  that  during  these  five 
years  the  missionary  collection  was  a  little  more  than 
doubled.  An  examination  of  the  increase  of  the  collections, 
for  all  the  other  benevolent  enterprises  of  the  Church  will 
reveal  the  same  encouraging  facts.  While  the  Church  has 
not  yet  reached  its  duty  on  all  these  questions,  it  is  a  source 
of  pleasure  to  know  that  progress  is  being  made  in  the  right 
direction.  » 

The  thirty-third  session  of  the  Little  Rock  Conference  was 
held  at  Hot  Springs,  Ark.,  December  8-13,  1886,  Bishop 
Galloway,  President,  J.  R.  Moore,  Secretary.  The  admis- 
sions on  trial  were  Russell  R.  Moore,  Charles  L.  Adams, 
Charles  B.  Brinkley,  J.  C.  A.  Marshall,  Joshua  H.  Guffey 
and  R.  G.  Turner.     Received  by  transfer,  Samuel  N.  Burns. 

The  fiftieth  session  of  the  Arkansas  Conference  was  held 
at  Ozark,  Ark.,  November  24,  1886,  Bishop  Galloway,  Pres- 
ident, John  W.  Boswell,  Secretary.  The  admissions  on 
trial  were  Irwin  F.  Harris,  George  A.  Marvin,  Jesse  M.  Mc- 
Anally,  John  W.  Head,  James  P.  Keith,  Stonewall  J.  Dob- 
son,  Geo.  W.  Davis,  John  S.  Wilbanks,  Hugh  A.  Armstrong,. 
Andrew  M.  Colson,  Charles  H.  Culpepper.  By  transfer, 
Bascomb  Monk. 

There  was  one  death  during  this  year.  W.  J.  Dodson 
was  born  near  Somerville,  Tenn.,  October  19,  1835.  At  the 
age  of  fifteen  he  came  with  his  father  to  this  State  and  set- 
tled in  White  County.  He  was  Hcensed  to  preach  in  1 870, 
and  joined  the  White  River  Conference,  held  by  Bishop 
Keener,  at  Mount  Zion,  Cross  County,  Ark.,  the  same  year. 
He  was  at  once  transferred  to  the  Arkansas  Conference^ 
hoping  to  find  within  its  bounds  a  more  healthful  locality. 
He  served  the  following  charges  :  Dardanelle  Circuit  from 
1869  to  1 87 1,  Galla  Rock  Circuit  from  1 871  to  1875,  Darda- 
nelle Circuit  from    1875  to  1877,  Lewisburg  District    from 


HISTORY    OF    METHODISM    IN    ARKANSAS.  283 

1877  to  1880.  From  that  time  to  his  death,  his  health  hav- 
ing failed,  he  was  placed  on  the  superannuated  list. 

We  do  not  always  appreciate  fully  our  brethren  while 
they  are  among  us,  helping  to  bear  the  burden  and  heat  of 
the  day,  but  after  they  go  from  us  and  memory  brings  back 
their  sweet  companionship,  their  faithful  lives,  made  beauti- 
ful and  glorious  by  the  presence  and  power  of  the  Holy 
Spirit,  then  it  is  we  realize  how  we  loved  them  and  how  we 
need  them. 

My  eye  does  not  fall  upon  the  picture  which  graces  the 
wall  before  me  without  recalling  to  my  mind  the  image  of 
the  ruddy-faced  boy  preacher,  as  we  called  him.  Modest 
as  a  maiden  but  bold  as  a  lion,  of  deep  humility  and  lofty 
faith,  with  an  intellect  of  rare  logical  and  imaginative  power, 
with  a  tongue  born  to  eloquence  and  a  soul  on  fire  with  love, 
I  ask  myself  the  question,  will  the  like  of  Benjamin  Lee 
Ferguson  appear  among  us  again  ?  His  memory  is  as  green 
and  fresh  today  as  the  wreath  which  arches  with  beauty 
those  words,  his  last  text,  which  tell  us  of  the  purity  and 
loftiness  of  his  spirit,  and  of  his  flight,  all'  too  soon  as  it 
seems  to  us,  to  that  happy  place  where  "  the  wicked  cease 
from  troubling  and  the  weary  are  at  rest," 

In  many  respects  Brother  Dodson  differs  from  the  sainted 
one  I  have  just  mentioned,  but  in  one  thing  they  were  alike, 
in  a  rare  but  different  combination  of  qualities  which  made 
everybody  love  them  and  any  charge  glad  to  receive  them. 

It  is  the  testimony  of  all  that  as  preacher  and  pastor, 
whether  in  circuit,  station  or  district,  Brother  Dodson  was 
faithful  and  acceptable.  He  attended  to  all  the  duties,  great 
and  small,  of  a  Methodist  preacher.  Without  the  advantages 
of  education  or  gift  of  oratory,  he  yet  commanded  the  at- 
tention and  affection  of  the  people  wherever  he  went. 

The  people  knew  that  back  of  the  message  he  delivered 
there  was,  as  its  inspiration  antl  life,  a  pure,  valorous,  re- 
d^  cmed  manhood. 


284  HISTORY    OF    METHODISM    IN    ARKANSAS. 

The  labor  and  exposure  of  a  large  district  were  too  much 
for  his  feeble  constitution.  At  the  close  of  his  third  year 
on  the  Lewisburg  District,  nervous  prostration,  succeeded 
by  deafness,  bronchitis,  and  indeed  a  complication  of  dis- 
eases, induced  him  to  ask,  though  quite  reluctantly,  for  a 
superannuated  relation.  During  the  period  of  his  superan- 
nuation he  kept  boarding-house,  first  at  Pinnacle  Springs 
and  then  at  Altus,  preaching  as  he  was  able,  and  hoping  all 
the  time  that  he  would  so  far  recover  his  health  as  to  return 
to  the  active  ministry.  But  that  day  never  came.  Stricken 
with  typhoid  fever  he  suffered  for  several  weeks,  and  then 
passed  into  the  heavens  April  25,  1886,  being  the  twentieth 
anniversary  of  his  marriage  to  Miss  Eliza  Holland,  who  is 
left  in  widowhood  and  childlessness  to  mourn  her  irreparable 
less. 

What  shall  I  say  more?  By  purity  and  fidelity  Brother 
Dodson  made  himself  an  acceptable  preacher  anywhere, 
entrenched  himself  in  the  affections  of  all  who  knew  him, 
and  had  not  health  and  life  failed  him,  he  would  have  been 
today  one  of  the  trusted  leaders  in  our  Zion.  He  labored 
faithfully,  suffered  patiently  and  died  triumphantly. 

The  light  which  streamed  through  the  window  upon  the 
couch  where  the  servant  of  God  lay  dying  typified  to  his 
fading  sight  that  brighter  light  from  the  sun  of  righteous- 
ness which  flooded  his  soul  with  visions  of  a  glorious  im- 
mortality and  transfigured  the  king  of  terrors  into  an  angel 
of  light  bearing  him  the  glad  message  of  our  Savior,  saying, 
*'  I  am  come  that  ye  might  have  life,  and  that  ye  might  have 
it  more  abundantly." 

It  may  be  truthfully  said  of  Brother  Dodson,  as  has  been 
said  of  another,  "  Having  served  his  generation,  by  the  will 
of  God  he  fell  asleep,  and  is  laid  with  his  fathers;"  and  we 
confidently  expect  when  the  Master  shall  come  to  reckon 
with  his  servants  He  will  say  to  Brother  Dodson,  "  Well 
done,  rood  and  faithful  servant ;   thou  hast  been  faithful  over 


HISTORY    OF    METHODISM    IN    ARKANSAS.  285 

a  few  things,  I  will  make  thee  ruler  over  many  things  ;  enter 
thou  into  the  joy  of  thy  Lord." 

We  have  had  occasion  to  note  the  fact  that  the  Arkansas 
Conference  was  organized  in  the  year  1836,  and  the  Confer- 
ence of  1886  was  the  semi-centennial  of  its  existence.  A 
review  of  these  fifty  years  will  give  us  some  idea  of  the  great 
work  that  has  been  accomplished  by  the  ministry  and  mem- 
bership of  the  Church.  It  will  be  remembered  that  the 
Arkansas  Conference  at  that  time  embraced  one  district  in 
North  Louisiana,  and  one  district  among  the  Indians.  Within 
the  limits  of  the  State  of  Arkansas  there  were  in  1836  only 
2042  white  members. 

In  1886  the  entire  membership  was  57,894.  The  wonder- 
ful growth  in  the  State  during  the  lifetime  of  some  who  were 
present  and  took  part  in  the  organization  of  that  first  Arkan- 
sas Conference  was  surprising.  We  have  had  occasion  to  state 
that  the  growth  of  theChurch  has  been  greater  than  the  growth 
of  the  State.  While  the  statistics  of  the  State  show  that 
within  the  last  few  years  there  has  been  a  large  increase  in 
the  population  and  in  the  development  of  every  interest  of 
the  State,  the  growth  of  the  Church  has  been  greater,  and 
there  has  been  greater  developments  along  every  line  of 
Church  work. 

In  1836  there  was  but  one  pastoral  charge  that  was  a  sta- 
tion. Little  Rock  was  made  a  station  that  year.  Previous 
to  that  time  the  appointment  read  Little  Rock  Circuit.  The 
statistics  read  Little  Rock  Circuit,  171  white  members.  The 
first  report  from  the  Little  Rock  Station  read  thirty-six  white 
members  and  forty-five  colored  members. 

In  1843  the  Batesville  Station  was  organized.  The  first 
report  from  that  station  read  fifty-five  white  members  and 
fifty-four  colored  members.  The  Little  Rock  Station  for 
1846  only  reported  fifty-eight  whi»"e  members  and  143  col- 
ored members.  The  largest  [):istoral  charge  for  the  year 
1844  was  Fayetteville    Circuit,  642   white  members  and    107 


286  HISTORY    OF    METHODISM    IN    ARKANSAS. 

colored   members.     The  next   largest  pastoral    charge    was 
Washington  Circuit,  518  white  members. 

In  1845  we  read,  Fort  Smith  and  Van  Buren  Station,  John 
J.  Roberts.  The  Camden  Station  was  formed  in  1847, 
Charles  P.  Turrentine,  pastor  in  charge.  The  Pine  Bluff  Sta- 
tion was  formed  in  1848,  A.  M.  Barrington,  pastor  in  charge. 

In  1850  there  were  only  five  pastoral  charges  that  had 
been  organized  as  stations.  They  were  Little  Rock,  Bates- 
ville,  Camden,  Pine  Bluff  and  Helena.  The  statistics  for 
these  places  that  year  read  :  Little  Rock,  140  white  mem- 
bers ;  Pine  Bluff  Station,  thirty-seven  white  members ; 
Helena  Station,  forty-two  white  members  ;  Batesville,  165 
white  members ;  Fort  Smith  Station,  sixty-nine  white 
members ;  Fayetteville,  thirty-eight  white  members  •  Little 
Rock  Station,  134  white  members;  Arkadelphia  Station, 
120  white  members;  Washington  Station,  sixty-five  white 
members;  Camden  Station,  156  white  members;  Pine  Bluff, 
seventy-six  white  members. 

It  will  be  seen  from  this  list  of  stations  that  the  largest 
station  in  the  State  only  had  156  white  members,  while  tiie 
church  in  the  Capital  City  only  had  134  white  members. 
There  were  but  three  stations  in  the  State  that  had  as  many 
as  100  members.  Now  let  us  look  at  the  stations  of  the 
present  as  compared  with  the  stations  of  that  day. 

The  minutes  for  1891  show  that  there  were  forty-five  sta- 
tions in  the  three  Conferences.  If  we  compare  the  size  of 
these  stations,  the  numerical  strength,  the  contrast  will  be 
much  greater.  Take  First  Church  of  Little  Rock,  441  mem- 
bers; Winfield  Memorial,  332  members  ;  Asbury,  165  mem- 
bers. Pine  Bluff,  First  Church,  438  members;  Lakeside, 
112  members.  Hot  Springs  Central  Avenue,  338  members; 
South  Hot  Springs,  112  members;  Glenn  Street,  190 
members.  Arkadelphia,  334  members.  Prescott  Station, 
165  members.  Camden  Station  21 1  members.  Searcy 
station,  289  members.    Beebe  Station,  161  members.    Helena 


HISTORY    OF    METHODISM    IN    ARKANSAS.  28/ 

Station,  154  members.  Jonesboro  Station,  3 to  members. 
Newport  Station,  122  members.  Paragould  Station  Z29 
members.  Batesville  Station,  281  members.  Fort  Smith, 
First  Church,  276  members ;  Central  Church,  256  members. 
Clarksville,  lOi  members.  Dardanelle  Station,  162  mem- 
bers. Morrilton  287  members.  Conway  Station,  207  mem- 
bers.    Fayetteville,  184  members.     Harrison,  lOO  members. 

Of  all  the  stations  in  the  State  only  two  have  less  than 
100  members.  While  it  is  true  that  the  towns  and  cities  are 
much  larger  and  more  numerous  than  they  were  in  i860,  it 
is  also  true  that  the  growth  of  the  Church  has  been  greater 
than  the  population  of  these  towns  and  cities.  An  exami- 
nation of  the  statistics  of  the  circuits  will  show  about  the 
same  contrast  between  their  condition  in  i860  and  the  pres- 
ent time.  In  i860  there  were  in  pastoral  charges  in  the 
State.    In  1891  there  were  194  pastoral  charges  in  the  State. 

We  frequently  hear  the  complaint  that  the  tendency  of 
the  present  time  is  towards  a  needless  division  of  the  work 
into  small  stations  and  circuits.  While  that  may  be  true  in 
some  few  instances,  it  will  be  seen  from  the  facts  presented 
that  the  stations  of  the  present  time  are  much  larger  than 
in  a  former  day. 

We  need  in  this,  as  in  many  other  things,  to  heed  the 
caution  of  the  wise  man,  "Say  not  thou,  what  is  the  cause 
that  the  former  days  were  better  than  these?  for  thou  dost 
not  inquire  wisely." — Eccl.,  vii,  lO.  We  may  have  some  evils 
in  our  time  that  did  not  exist  in  a  former  day,  but  there  were 
evils  in  a  former  day  that  either  do  not  exist  at  the  present 
or  their  influence  has  been  greatly  weakened. 

It  is  one  of  the  peculiarities  of  our  Methodism  that  it  has 
the  power  to  adapt  itself  to  the  changed  conditions  of  society 
and  the  ever-varying  needs  of  the  country.  A  wise  admin- 
istration of  the  affairs  of  the  Church  will  form  conferences, 
districts,  circuits  and  stations  according  to  the  peculiar  con- 
ditions of  each  community,  and  the  time  and  place  of  each 


288  HISTORY    OF    METHODISM    IN    ARKANSAS. 

circumstance.  A  careful  examination  of  the  history  of  the 
Church  in  Arkansas  will  reveal  the  fact  that  while  a  few 
mistakes  may  have  been  made  by  those  who  formed  the 
plans  and  led  the  forces  of  the  Church,  that  in  the  main  the 
affairs  of  the  Church  have  been  guided  by  men  of  great 
practical  wisdom,  and  in  each  particular  crisis  of  the  history 
of  the  Church  they  have  done  the  very  things  that  subse- 
quent events  have  shown  were  the  very  things  that  ought  to 
have  been  done.  Statistics  may  be  very  dry  reading,  but 
they  are  very  instructive  to  the  student  of  history  who  wants 
to  know  the  real  facts.  If  we  want  to  know  the  real  char- 
acter and  strength  of  a  man  the  best  way  is  to  follow  him 
for  a  series  of  years  through  his  Conference  appointments^ 
then  study  the  history  of  the  charges  to  which  he  has  been 
sent,  and  learn  something  of  the  difficulties  he  had  to  meet 
and  the  favorable  conditions  by  which  he  was  surrounded. 
If  we  find  that  he  has  been  uniformly  successful,  and  that 
the  condition  of  the  charges  has  been  uniformly  improved 
through  a  long  series  of  years,  then  we  know  that  he  has 
within  him  the  elements  of  a  successful  minister  and  pastor. 
On  the  other  hand,  if  we  find  that  through  a  long  series  of 
years  he  has  failed  to  improve  the  condition  of  the  charges 
to  which  he  has  been  sent,  then  we  know  that  the  failure 
lies  within  the  man.  By  the  same  methods  of  reasoning  we 
judge  of  the  efficiency  of  any  system  of  doctrine  or  polity, 
and  to  this  test  we  can  safely  bring  the  Methodist  Church 
of  Arkansas. 

Fifty  years  is  certainly  a  sufficiently  long  period  to  test 
the  power  of  an  ecclesiastical  organization  to  develop  the 
religious  resources  of  the  State.  Methodism  began  its  work 
in  the  formative  period  of  society  in  the  State.  Its  churches 
were  planted  at  an  early  period  in  every  neighborhood  and 
town.  In  man)'  mstances  it  would  be  the  only  moral  force 
in  the  town  or  community  to  grapple  with  the  forces  of  evil 
that  always  invade  every  new  country.     So  general  has  been 


HISTORY    OF    METHODISM    IN    ARKANSAS.  289 

the  idea  that  Methodism  must  lead  the  forces  of  moral  re- 
form as  against  every  form  of  vice,  that  men  of  every  creed 
look  to  the  Methodist  Church  and  ministers  for  leaders  in 
every  great  movement. 

Without  in  the  least  disparaging  the  many  excellent  men 
of  other  communions  and  men  of  no  communion  who  have 
done  such  excellent  service  for  Arkansas  socially,  politically 
and  religiously,  it  is  a  plain  historical  fact  that  a  very  large 
proportion  of  the  men  who  have  been  leaders  in  the  best 
movements  to  advance  the  interests  of  the  people  of  the 
State  have  been  either  directly  or  indirectly  connected  with 
the  Methodist  Church.  To  eliminate  the  influence  of 
Methodism  upon  the  political,  social  and  religious  condition 
of  the  country  would  be  to  destroy  in  a  large  degree  the 
forces  that  make  for  good  in  society. 

The  great  leaders  of  Methodism  in  the  State  have  left 
their  impress  upon  society.  In  addition  to  their  direct  influ- 
ence upon  men,  there  has  been  a  silent  though  powerful  in- 
fluence produced  upon  the  men  with  whom  they  came  in 
contact.  Take  such  men  as  William  Stephenson  and  John 
Harris — men  of  such  strong,  positive  traits  of  character  ; 
men  who  formed  strong  personal  friendships  with  leading 
men  in  every  community,  and  we  can  scarcely  estimate  the 
amount  of  influence  exerted  by  them.  Coming  down  to  a. 
little  later  period  we  have  such  men  as  Redman  Brookfield, 
Clark,  the  Orrs,  Tennant,  Scripps,  Haw,  Henry,  the  Bewleys ;. 
all  of  whom  left  their  impress  upon  the  early  settlements  of 
the  State  ;  and  to  this  day  the  refinement,  culture,  morality 
and  religion  that  distinguish  certain  neighborhoods  are  due 
in  a  large  degree  to  the  fact  that  these  old  itinerants  left 
their  impress  for  good  upon  these  communities.  As  an 
illustration,  take  the  society  that  existed  at  Washington  and 
at  Mount  Prairie,  Hempstead  County,  for  so  many  years,, 
a  community  that  for  culture,  refinement  and  piety  will 
compare  favorably  with  the  best  in  the  older  States,  and  we 

19— M 


290  HISTORY    OF    METHODISM    IN    ARKANSAS. 

trace  its  origin  to  the  influence  of  such  men  as  John  Henry 
and  others  during  the  formative  period.  And  what  was 
true  of  this  community  was  true  of  many  others.  A  little 
later  and  wc  have  the  influence  of  such  men  as  Charles  T. 
Ramsey,  Erastus  B.  Duncan,  Jacob  Whitesides,  Fountain 
Brown,  Jacob  Custer  and  William  P.  Ratcliffe,  making  their 
impress  upon  society  in  Little  Rock,  Pine  Bluff,  Batesville, 
Fayetteville  and  other  centers  of  influence. 

We  have  a  very  happy  illustration  of  this  influence  in  the 
Tulip  community  in  Dallas  County.  For  many  years  this 
was  regarded  as  one  of  the  very  best  communities  in  all 
South  Arkansas,  and  for  many  years  it  was  the  home  of 
Andrew  Hunter,  James  Caldwell,  Jesse  McAlister,  and 
other  prominent  Methodist  preachers. 

It  is  a  matter  of  fact  that  a  very  large  number  of  the  lead- 
ing men  in  civil  life  were  the  devoted  personal  friends  of 
these  old  pioneer  preachers,  and  were  very  largely  under 
their  moral  and  religious  influence.  The  fifty  years  of  State 
life  coincident  with  the  fifty  years  of  Church  life  as  a  sepa- 
rate conference  organization,  were  fruitful  years  in  the  de- 
velopment of  the  material,  social  and  religious  life  of  the 
State. 

We  had  occasion  in  the  first  chapters  of  this  history  to 
speak  of  some  of  the  peculiarities  of  Methodism  and  refer  to 
some  of  the  agencies  employed  to  give  the  gospel  to  the 
people  at  that  early  day.  Among  these  agencies  the  camp- 
meeting  must  occupy  a  prominent  place. 

The  history  of  the  Church  in  all  the  Western  country  would 
be  incomplete  without  a  reference  to  the  influence  of  the 
camp-meeting  lipon  the  religious  condition  of  the  people. 
Whatever  may  be  thought  of  the  propriety  of  holding  camp- 
meetings  in  the  older  States,  where  churches  have  been  or- 
gaized  in  every  neighborhood,  and  where  the  church  accom- 
modations are  amply  sufficient  to  supply  all  the  demands  of 
the   community  where  they   are   located,  there    can  be   no 


HISTORY    OF    METHODISM    IN    ARKANSAS.  29I 

question  about  the  great  amount  of  good  that  has  resulted 
from  their  estabHshment  in  all  the  newly  settled  portions  of 
the  country. 

That  camp-meetings  have  been  instrumental  in  the  con- 
version of  hundreds  of  souls  that  in  all  human  probability 
would  never  have  been  reached  by  other  means  does  not  ad- 
mit of  any  question. 

A  brief  description  of  a  camp-ground  will  be  of  interest 
to  many  of  the  younger  generation,  who  have  never  attended 
a  camp-meeting.  A  suitable  spot  was  usually  selected  in  an 
ample  grove  near  some  spring  or  water-course  that  would 
afford  a  sufficient  supply  of  water  for  the  vast  crowds  of  peo- 
ple that  usually  attended  such  gatherings.  Large  quantities 
of  water  were  necessary  for  drinking,  culinary,  bathing,  and 
other  purposes  incident  to  the  comfort  of  large  bodies  of 
people  assembled  for  a  number  of  days.  Methodist  camp- 
meetings  required  places  where  there  was  "  much  water." 

A  large  shed  was  usually  built  capable  of  seating  several 
hundred  people,  and  plain  seats  prepared  for  the  accommo- 
dation of  the  congregation.  Comfortable  tents  of  logs  and 
boards  were  built  around  the  public  square ;  often  com- 
pletely inclosing  the  four  sides  of  the  square.  These  tents 
usually  consisted  of  two  rooms  with  a  passage-way  between 
them,  and  in  the  rear  of  these  tents  ample  provisions  v/ere 
made  for  cooking  and  eating.  These  old  Methodists  were 
careful  to  make  ample  provision  for  the  physical  and  social 
wants  of  the  worshipers. 

The  greater  part  of  the  time  was  spent  in  religious  exer- 
cises. Public  prayers  at  the  stand  at  sunrise.  Preaching  at 
8  a.  m.  and  nam.  and  3  p.  m.  and  7  p.  m.,  usually  followed 
by  altar  exercises.  These  regular  services  were  frequently 
interspersed  with  tent  and  grove  prayer-meetings,  so  that  all 
the  time  was  occupied  in  religious  services  that  was  not  ac- 
tually required  for  rest.  Such  intensity  of  devotion  usually 
resulted  in  a  large  number  of  conversions  and  in  the  spiritual 


292  HISTORY    OF    METHODISM    IN    ARKANSAS. 

improvement  of  the  whole  surrounding  country.  It  will 
be  remembered  that  with  only  a  few  exceptions  the  en- 
tire population  of  this  surrounding  country  for  many  miles 
were  present  at  these  meetings,  and  that  the  great  ma- 
jority of  the  people  were  in  this  manner  brought  under  the 
influence  of  the  gospel.  In  many  instances  men  who  had 
not  heard  a  sermon  for  many  years  were  attracted  to  these 
camp-meetings,  and  brought  under  the  influence  of  the  gos- 
pel by  a  joyous  conversion,  resulting  in  a  life  of  consistent 
piety  and  great  usefulness  to  the  Church,  A  writer  in 
speaking  of  the  early  labors  of  William  Stephenson  and 
John  Henry  in  the  southwestern  part  of  the  State,  says  that 
"  they  introduced  the  camp-meeting  into  that  part  of  the 
State,  and  that  the  people  came  a  distance  of  from  twenty- 
five  to  one  hundred  miles  to  these  meetings." 

The  simple  style  of  living  gave  the  people  more  leisure  to 
attend  such  meetings  than  people  now  have.  Game  was 
plentiful  for  the  hunter,  and  there  were  large  herds  of  cattle 
grazing  upon  the  luxuriant  grass,  and  the  wants  of  the  peo- 
ple were  few  and  simple,  and  thus  easily  supplied. 

The  only  session  of  the  Missouri  Conference  ever  held 
within  the  Arkansas  Territory  was  at  a  camp-meeting  at 
Cane  Hill,  Washington  County,  Arkansas. 

In  the  early  days  of  Methodism  it  was  no  uncommon  thing 
to  hold. the  annual  Conferences  in  connection  with  a  camp- 
meeting. 

The  history  of  the  camp-meeting  and  its  first  introduction 
into  Methodism  furnishes  an  illustration  of  the  facility  with 
which  Methodism  utilizes  every  agency  that  may  be  orig- 
inated in  any  place  that  may  accomplish  good.  Camp- 
meetings  originated  among  that  staid  old  denomination,  the 
Presbyterians,  in  the  great  revivals  in  Tennessee  and  Ken- 
tucky in  1811  and  1812.  The  Methodist  seeing  how  much 
good  might  be  accomplished  by  them,  adopted  the  custom 
and  continued  to  hold  them  long  after  they  had  been  discon- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  293 

tinued  among  the  Presbyterians.  The  older  Methodists  of 
the  country  have  some  very  vivid  recollections  of  the  won- 
derful scenes  of  divine  power  witnessed  at  many  of  these 
camp-meetings.  To  properly  appreciate  the  results  of  these 
meetings  we  must  remember  that  the  multitudes  who  at- 
tended them  were  in  a  condition  to  be  easily  and  powerfully 
impressed.  The  people  usually  suspended  all  business  for  a 
number  of  days,  so  that  all  business  cares  were  left  behind. 
There  was  but  little  communication  with  the  outside  world, 
so  that  there  was  nothing  to  divide  or  distract  the  attention. 
There  was  but  a  single  subject  that  engaged  the  thought  or 
attention  of  the  entire  population.  The  camp-meeting  was 
the  all-absorbing  theme  with  all  classes  of  people.  The 
religious  part  of  the  community  were  earnestly  and  faith- 
fully praying  for  weeks  before  that  God  would  revive  his 
work  at  the  camp-meeting.  Mind  and  heart  were  in  a  re- 
ceptive condition.  The  preachers  were  usually  a  class  of 
men  whose  natures  would  most  readily  respond  to  such  con- 
ditions as  surrounded  them.  The  intellectual  and  emotional 
natures  were  wrought  up  to  the  highest  degree  of  intensity, 
and  as  a  result  the  faith  of  both  preachers  and  people  was 
wonderfully  strengthened  and  encouraged.  The  old  class 
of  Methodists  would  tell  us  that  many  of  the  most  eloquent 
and  effective  sermons  that  they  ever  heard  in  life  were 
preached  at  these  camp-meetings.  Those  who  never  wit- 
nessed these  scenes  ot  intense  devotion  can  scarcely  con- 
ceive of  their  thrilling  effect  upon  all  who  attended  these 
meetings. 

It  does  not  follow  from  this  that  these  displays  of  spiritual 
power  were  any  the  less  the  effects  of  the  operations  of  the 
Holy  Spirit.  It  is  admitted  by  all  who  believe  in  the  opera- 
tion of  the  Holy  Spirit  upon  the  human  heart  that  much 
depends  upon  the  attitude  we  sustain  to  the  Holy  Spirit.  If 
our  hearts  are  in  a  receptive  condition,  free  from  care,  we 
are  in  a  much  more  favorable  position  to  receive  divine   im- 


294  HISTORY    OF    METHODISM    IN    ARKANSAS. 

pressions  than  if  our  hearts  were  filled  with  anxious  care. 
Is  this  anything  different  in  principle  from  the  practice  of 
every  class  of  religionists?  We  know  that  the  Roman 
Catholic  and  the  Episcopal  Churches  emphasize  the  forty 
days  of  Lent,  and  exhort  their  membership  to  fast  and  pray 
and  as  much  as  possible  to  withdraw  their  thoughts  from 
secular  things,  in  order  that  mind  and  heart  may  be  brought 
into  more  perfect  harmony  with  divine  things.  The  same 
principle  is  observed  in  all  our  protracted  services  where 
we  try  to  call  off  the  attention  of  the  people  from  secular 
affairs  and  urge  them  to  concentrate  it  upon  religious 
themes.  The  camp-meeting  at  an  early  day  was  the  most 
successful  method  of  arresting  the  attention  of  the  multi- 
tudes and  holding  it  upon  the  subject  of  religion.  The  ob- 
servation of  those  who  were  best  qualified  to  judge  of  the 
genuineness  of  the  conversions  at  these  meetings  v/as  that 
as  large  a  per  cent  of  the  professions  of  religion  remained 
as  faithful  as  at  any  other  class  of  meetings  ever  held  by  the 
Church.  Many  of  the  most  exemplary,  devoted  and  intel- 
ligent of  the  membership  of  the  Church  as  well  as  many  of 
the  most  faithful  and  efficient  of  the  ministry  were  converted 
at  these  meetings. 

It  was  a  matter  of  frequent  occurrence  for  some  of  the 
most  violent  and  roughest  men  of  a  community  to  come  to 
these  camp-meetings  with  the  avowed  purpose  of  disturbing 
the  worship  and  breaking  up  the  meeting,  and  before  they 
were  able  to  accomplish  their  purposes  they  would  be  seized 
with  the  most  pungent  convictions,  resulting  in  clear  and 
happy  conversions,  the  genuineness  of  which  would  be  shown 
by  their  orderly,  quiet  and  useful  lives.  If  we  apply  the 
Master's  test  to  these  meetings,  ''by  their  fruits  ye  shall 
know  them,"  we  will  be  compelled  to  admit  that  the  camp- 
meeting,  under  God,  has  been  a  blessing  to  Methodism  in 
Arkansas. 

Without  attempting  to  describe  all  the  camp-grounds  that 


HISTORY    OF    METHODISM    IN    ARKANSAS.  295 

have  existed  in  the  State,  we  will  mention  a  few  that  have 
come  under  the  writer's  personal  knowledge  that  have  largely 
contributed  to  the  social  and  religious  development  of  the 
communities  where  they  were  located. 

We  have  already  seen  that  the  first  Annual  Conference 
ever  held  on  Arkansas  Territory,  was  in  1833,  when  the  Mis- 
souri Conference  held  its  session  at  Salem  camp-ground,  in 
Washington  County. 

For  many  years  there  was  a  camp-ground  some  six  or 
eight  miles  north  of  Monticello,  Drew  County,  called  Mount 
Pleasant  camp-ground,  at  which  camp-meetings  were  held 
for  a  number  of  years. 

In  an  old  Quarterly  Conference  journal  lying  before  the 
writer,  occurs  this  record:  "The  fourth  Quarterly  Confer- 
ence for  the  Monticello  Circuit,  met  at  Mount  Pleasant  camp- 
ground, September  4,  1858,  John  H.  Blakely,  Presiding 
Elder ;  A.  L.  P.  Green,  preacher  in  charge ;  J.  A.  Rhodes, 
Secretary."  Around  this  camp-ground  lived  some  of  the 
most  influential  men  in  Southeast  Arkansas,  and  many  of 
the  young  people  of  that  day  were  converted  at  its  altars. 
Not  far  from  this  place  lived  that  noble  man  and  genuine 
Methodist  and  saintly  Christian,  Rev.  Milton  Carr,  the  father 
of  Rev.  John  Carr,  of  the  Little  Rock  Conference,  and  that 
noble  layman,  J.  A.  Rhodes,  and  J.  L.  Clower,  A.  D.  Gallo- 
way, H.  I.  Foster,  D.  S.  Wells  and  others  of  equal  merit,, 
making  a  community  of  Christian  people  seldom  equaled  in 
any  country. 

At  an  early  day  there  was  a  large  and  popular  camp- 
ground located  near  Falcon,  in  Nevada  County.  At  one 
time  this  was  one  of  the  best  communities  in  that  part  of  the 
State.     Near  this  place  lived  Dr.  Bayliss,  the  father  of  Rev. 

Calvin  Bayliss,  of  the  Little  Rock  Conference,  and Mc- 

Swain,  the  father  of  Rev.  C.  D.  McSwain,  of  the  same  Con- 
ference, and  a  number  of  others  of  equal  prominence.    The 


296  HISTORY    OF    METHODISM    IN    ARKANSAS. 

efifect  of  the  camp-meetings  held  at  this  place  has  been  felt 
for  good  in  all  that  part  of  the  State. 

There  is  a  noted  camp-ground  in  Saline  County,  four  miles 
north  of  Benton.  This  camp-ground  has  been  kept  in  neat 
condition  for  many  years,  and  every  year  a  camp-meeting  is 
held.  The  result  has  been  the  formation  of  a  very  superior 
community  of  people  and  the  organization  of  one  of  the 
strongest  country  churches  in  all  that  part  of  the  State. 
Near  here  live  the  Scotts,  from  which  family  have  gone  out 
so  many  excellent  preachers,  the  Camerons  and  others  of 
equal  worth. 

There  was  a  camp-ground  in  Columbia  County  known  as  the 
Columbia  camp-ground,  that  was  noted  for  many  years  for 
its  fine  religious  efifect  upon  the  surrounding  country.  Many 
of  the  old  preachers  and  soldiers  will  remember  the  Con- 
ference camp-meeting  held  at   this  place  in  the  fall  of  1863. 

These  notices  and  recollections  of  the  old  camp-grounds 
are  sufficient  to  give  the  reader  some  idea  of  the  gracious 
effects  of  these  camp- meetings  upon  the  religious  condition 
of  the  country.  If  the  necessity  for  their  existence  should 
entirely  cease,  making  it  imprudent  to  attempt  to  hold  them, 
that  would  not  destroy  the  fact  that  at  one  time  they  were 
such  a  wonderful  power  for  good  to  the  Church.  .  Method- 
ism has  the  ability  to  adopt  any  means  that  can  be  employed 
to  carry  the  gospel  to  the  people,  and  when  any  agency  has 
lost  its  utility  to  lay  it  aside,  and  fully  recognize  the  good 
it  accomplished  in  its  day. 


CHAPTER  XX. 

Conferences  of  1887 — James  F.  Hall — Augustus  R. 
WiNFiELD — Samuel  Parker — Towns  and  Cities — Lit- 
tle Rock  —  Early  Settlement — First  Preaching  — 
List  of  Pastors — The  Ames-Stanton  Order — Church 
ON  Spring  Street  and  Twelfth — Winfield  Memorial 
—  AsBURY  Chapel  —  Laymen — Elect  Ladies  —  Other 
Methodisms. 

The  Arkansas  Conference  for  1887  met  at  Fayetteville, 
November  16-21,  Bishop  Galloway,  President;  John  W. 
Boswell,  Secretary.  J.  C.  Weaver,  John  D.  Edwards,  Benja- 
min A.  Few,  Young  A.  Gilmore,  James  M.  Hawley,  James 
H.  Myers,  John  H.  Sturdy,  and  Crowder  B.  Moseley  were 
admitted  on  trial.  Readmitted,  Edward  A.  Tabor,  John 
M.  Clayton  and  Stephen  Dykes.  By  transfer,  P.  T.  Mc- 
Whorter,  H.  J.  Brown,  Abram  Long  and  A.'  C.  Millar. 

The  Arkansas  Conference  lost  a  faithful  and  devoted 
preacher  in  the  death  of  James  F,  Hall.  The  following 
memoir  was  furnished  the  Conference  : 

"  Bro.  Hall  was  born  in  Fairfield  District,  South  Carolina, 
in  1832.  He  was  converted  in  185 1.  He  was  licensed  to 
preach  in  1857,  and  was  admitted  into  the  Little  Rock  Con- 
ference in  1861.  He  filled  in  the  order  named  the  following 
circuits :  Richland,  Buena  Vista,  Louisville,  El  Dorado 
and  Lapile.  He  transferred  to  the  Arkansas  Conference  in 
1870,  and  was  stationed  at  Dardanelle.  He  filled  in  the 
order  named  the  following  appointments:  Quitman  Cir- 
cuit, Yellville  District,  Fayetteville  Circuit,  Viney  Grove 
Circuit,  Fayetteville  District,  Conway  Station,  and  Quitman 
Circuit.  During  the  year  1886  he  realized  that  he  was  the 
victim  of  cancer.     He  bore  his  affliction  with  great  patience, 


298  HISTORY    OF    METHODISM    IN    ARKANSAS. 

and  continued  to  grow  worse  until  his  death,  on  May  17,, 
1887.  His  active  ministry  embraced  a  period  of  thirty 
years.  He  was  a  good  writer.  His  contributions  to  our 
Church  papers  were  thoughtful  and  well  written.  His  faith 
grew  stronger  as  the  end  grew  nearer.  His  last  hours  were 
filled  with  peace  and  joy. 

The  White  River  Conference  for  this  year  met  at  Searcy,. 
December  5,  1887,  Bishop  Galloway,  President.  The  follow- 
ing were  admitted  on  trial:  James  A.  Brown,  Francis  M.. 
Smith,  John  Eidson,  John  H.  Anderson,  Thomas  J.  Settle, 
Walter  W.  Hendrix. 

The  Little  Rock  Conference  for  this  year  met  at  Little 
Rock,  December  12,  1887,  Bishop  Galloway,  President;  J. 
R.  Moore,  Secretary.  The  following  were  admitted  on  trial: 
John  W.  Cline,  George  S.  Sexton,  Benjamin  F.  Scott,  Jasper 
M.  Pinnell,  Jessup  L.  Johnson,  R.  J.  Raiford,  George  W. 
Rice  and  Benjamin  A.  Few. 

The  Little  Rock  Conference  for  1888  met  at  Camden, 
November  21-26,  Bishop  Key,  President.  Flavins  J.  Shaw, 
Kavanaugh  W.  Dodson,  Charles  W.  Drake,  Franklin  Moore, 
William  F.  Evans,  James  B.  Williams,  George  S.  Turrentine 
and  Edward  Rushing  were  admitted  on  trial.  There  were 
two  deaths  during  the  year — Augustus  R.  Winfield  and 
Samuel  H.  Parker. 

Dr.  Winfield  was  for  many  years  one  of  the  most  conspicu- 
ous figures  in  Arkansas  Methodism.  He  was  born  in  Sus- 
sex County,  Virginia,  in  1822,  but  at  an  early  age  moved 
with  his  father  to  Tennessee,  and  settled  near  LaGrange.  He 
studied  law,  and  receiving  his  license,  began  the  practice  of" 
his  profession.  In  a  short  while,  however,  feeling  that  he 
was  called  to  the  work  of  the  ministry,  he  was  licensed  to 
preach,  and  was  admitted  on  trial  in  the  Memphis  Conference, 
and  appointed  to  the  Oxford  Circuit  as  junior  preacher.  In 
1847,  to  the  Chulahoma  Circuit.  In  1848,  LaGrange  Circuit. 
In  1849  he  was  transferred  to  the  Arkansas  Conference,  and 


HISTORY    OF    METHODISM    IN    ARKANSAS.  299 

stationed  at  Batesville.  In  1850  he  was  appointed  to  the 
Princeton  Circuit.  During  this  year  there  was  the  most  re- 
markable revival  of  religion  that  ever  occurred  in  that  por- 
tion of  the  State  ;  the  printed  minutes  show  that  there  was 
an  actual  increase  of  350  in  the  membership  of  the  Church 
as  the  result  of  the  revival.  Although  it  has  been  a  little 
mere  than  forty  years  ago,  the  old  people  cf  that  country 
delight  to  speak  of  the  work  of  the  young  preacher  who  held 
such  a  warm  place  in  the  hearts  of  the  people.  From  this 
time  until  the  day  of  his  death  no  man  stood  out  more  prom- 
inently before  the  people  of  Arkansas.  To  write  his  history 
would  be  in  a  large  degree  to  write  the  history  of  Arkansas 
Methodism.  During  these  years  he  traveled  nearly  every 
district  in  the  Little  Rock  Conference,  and  filled  nearly 
every  prominent  station.  At  some  time  during  his  ministry 
he  filled  the  stations  of  Batesville,  Fort  Smith,  Little  Rock,. 
Camden  and  Hot  Springs,  and  traveled  the  Little  Rock, 
Camden,  Pine  Bluff  and  Arkadelphia  Districts.  He  was  for 
a  time  President  of  St.  Johns'  College,  and  agent  for  the 
Arkansas  Female  College.  His  last  work  was  editor  of  the 
Arkansas  Methodist.  The  following  extracts  from  the  "  His- 
tory of  Arkansas,"  by  Fay  Hempstead,  will  give  the  reader 
an  idea  of  the  estimation  in  which  he  was  held  by  the  peo- 
ple of  Arkansas  : 

"  One  of  the  glories  of  Methodism  in  Arkansas  has  been  the 
ministration  of  Rev.  Dr.  Augustus  R.  Winfield.  He  was  one  of 
the  most  eloquent  divines  who  ever  adorned  the  pulpit  in 
any  country.  As  an  earnest,  fervent  exhorter  his  equal  was 
rarely  to  be  found.  His  method  of  speaking  was  entirely 
extemporaneous,  yet  it  was  as  logically  stated  and  as  hap- 
pily phrased  as  if  he  had  bestowed  the  utmost  care  upon  it 
beforehand.  His  delivery  was  rapid  and  emphatic  ;  he  was 
never  at  a  loss  for  a  word  or  an  idea,  and  in  the  most  vehe- 
ment torrent  of  speech  there  was  never  a  word  in  the  wrong 
place,  nor  an    idea   clumsily  presented.     Speaking  was   his 


300  HISTORY    OF    METHODISM    IN    ARKANSAS. 

peculiar  fort,  and  he  was  singularly  gifted  in  the  way  of 
moving  assemblies  by  his  utterances."  His  death  occurred 
December  26,  1887,  at  the  age  of  65  years.  At  his  funeral, 
on  the  afternoon  of  December  28,  from  the  Eighth  Street 
Methodist  Church,  all  the  ministers  from  the  city  and  the 
neighboring  towns  and  cities  were  in  attendance  and  took 
part  in  the  ceremonies.  The  whole  city  seemed  to  be  moved 
with  the  most  profound  sympathy,  and  all  felt  that  a  great 
and  good  man  had  fallen.  Dr.  Winfield  loved  Arkansas, 
and  the  State  never  had  a  better  and  truer  friend  ;  even 
those  who  could  not  always  agree  with  him  in  his  measures 
for  the  welfare  of  the  Church  and  society,  felt  that  he  was  a 
true  friend  to  all  that  was  good  and  noble  and  pure.  The 
following  tribute  from  his  old  friend  and  companion  in  toil, 
Dr.  Hunter,  deserves  a  place  in  history.  The  venerable  man, 
then  in  his  68th  year,  turning  to  a  group  of  his  brethren 
seated  on  the  platform,  said  : 

"  Of  all  of  you  whom  I  see  here  today  I  ought  to  be  chief 
mourner.  He  was  the  last  one  left  to  me  out  of  all  those 
who  went  out  with  me  in  the  strength  of  youth,  nearly  a 
half  century  ago,  to  labor  in  the  harvests  of  the  Lord.  I 
alone  am  left  like  a  lonely  tree  standing  desolate  when  all 
its  fellows  are  fallen,  and  I  too  shall  speedily  follow  him. 
Until  then,  my  brother,  farewell." 

The  elegant  church  building  on  Fifteenth  and  Center 
streets  was  very  appropriately  named  Winfield  Memo- 
rial Church,  in  memory  of  his  services  to  the  Church  in 
Arkansas,  and  especially  to  that  congregation  which  was  the 
last  he  served  as  pastor,  and  from  which  he  went  to  take 
charge  of  the  Arkatisas  Methodist. 

Samuel  H.  Parker  was  received  on  trial  in  the  Little 
Rock  Conference  in  1882,  and  traveled  in  the  order  named 
the  following  circuits:  Palestine  and  Galloway  Circuits. 
His  health  failing  while  on  this  work  he  was  granted  a  super- 
annuated  relation.      His  death,  which  occurred   during  this 


HISTORY    OF    METHODISM    IN    ARKANSAS.  3OI 

year,  was  peaceful  and  triumphant.  Samuel  H,  Parker  was 
a  plain,  practical  preacher.  He  was  everywhere  recognized 
as  a  pure,  good  man. 

It  will  be  the  purpose  of  the  writer  in  the  following  pages 
to  trace  the  history  of  Methodism  in  the  towns  and  cities  of 
the  State,  and  in  this  way  learn  something  of  its  influence 
upon  the  surrounding  country.  This  will  necessarily  lead 
us  to  speak  of  circuits  adjacent  to  these  centers  of  influence, 
and  thereby  learn  something  of  its  history  in  every  part  of 
the  State. 

TOMANS    AND    CITIES. 

The  glory  of  the  Methodist  Church  is  that  it  is  adapted  to 
every  condition  of  society.  It  is  equally  at  home  in  the 
city,  town,  or  country  place.  There  are  some  forms  of 
church  organization  that  can  flourish  only  in  one  condition 
of  society.  They  are  adapted  to  the  conditions  that  exist 
in  city  life,  but  not  to  the  rural  districts.  Others  can  flourish 
in  old-settled  communities  where  the  order  of  society  is  es- 
tablished, but  are  not  able  to  grapple  with  the  difficulties 
that  exist  in  frontier  settlements  or  thinly  populated  commu- 
ties.  There  are  others  that  flourish  in  country  places,  but 
are  not  adapted  to  the  towns  and  cities.  Then  there  are 
other  forms  that  flourish  among  the  illiterate  but  find  no  fa- 
vor among  the  refined  and  educated,  and  there  are  yet  oth- 
ers that  find  favor  arhong  the  educated  that  cannot  reach 
the  masses  of  the  people.  Methodism  has  a  message  for 
all  alike,  and  has  found  favor  with  every  class  of  society. 
It  comes  to  man  as  man,  and  not  as  belonging  to  a  class. 
From  the  beginning  it  has  had  a  mission  for  the  dwellers  in 
the  city  as  well  as  for  the  people  of  the  country.  Every 
town  and  city  is  the  center  of  an  influence  in  politics,  in 
trade,  in  social  life,  and  in  religious  life.  The  village  is  the 
center  of  influence  for  the  surrrounding  neighborhood. 
The  country  town  is  the  center  of  influence  for  the  villages 
and  neighborhoods    of  the  county.     Then  there  are   large 


302  HISTORY    OF    METHODISM    IN    ARKANSAS. 

<;ommercial  centers  that  control  the  trade  for  large  sections 
of  country.  These  have  it  in  their  power  to  largely  influence 
the  social  and  religious  condition  of  the  surrounding  coun- 
try. Every  large  town  or  city  does  wield  a  large  influence 
over  the  religious  views  and  practices  of  the  surrounding 
country.  They  are  or  ought  to  be  radiating  centers  of  light 
for  the  people  around  them.  The  history  of  our  towns  and 
cities  is  very  largely  the  history  of  the  surrounding  coun- 
try. Estimate  the  condition  of  the  city  and  we  have  a  fair 
idea  of  the  condition  of  the  adjacent  country.  The  begin- 
nings of  Methodism  in  any  particular  locality  are  usually  to 
be  found  in  the  town  or  city  near  by. 

I  have  felt  that  it  would  aid  the  student  of  the  history  of 
Methodism  in  Arkansas  to  learn  something  of  the  origin 
and  progress  of  Methodism  in  the  principal  towns  and  cities 
of  the  State. 

The  policy  of  Methodism  is  to  seize  upon  the  centers  of 
influence,  and  control  them  in  the  interest  of  the  religion  of 
Christ. 

In  some  of  the  towns  of  Arkansas  I  have  not  been  able  to 
obtain  such  information  as  I  could  have  desired,  and  in 
many  instances  have  had  to  depend  upon  the  minutes  of 
the  Conferences  for  such  information  as  I  could  obtain.  In 
every  instance  I  have  tried  to  give  as  full  an  account  as  the 
means  at  my  hand  would  permit  me  to  do. 

That  I  have  not  given  too  much  importance  to  the  his- 
tory of  the  Church  in  the  towns  and  cities  will  appear  when 
we  remember  that  one  of  the  great  problems  of  the  day  is 
the  moral,  social  and  religious  condition  of  the  towns  and 
cities  of  the  country.  The  changed  conditions  of  life  within 
the  last  few  years,  and  the  tendency  of  the  people  to  flock 
to  the  cities  and  towns  have  imposed  a  larger  degree  of  re- 
sponsibility upon  the  Church  than  in  former  times.  The 
easy  and  rapid  modes  of  communication  have  brought  the 
towns  and  the  country  nearer  together  than  ever  before. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  3O3 

LITTLE    ROCK. 

As  the  capital  and  largest  city  within  the  State  of  Arkan- 
sas, Little  Rock  will  necessarily  command  a  large  degree  of 
interest  upon  the  part  of  the  student  of  Arkansas  Method- 
ism. As  the  center  of  civil  and  political  authority  in  the 
State,  it  has  had  a  large  influence  in  moulding  the  public 
sentiment  of  the  people. 

As  early  as  1814  Peter  Franks  and  his  wife  Rachel,  and 
their  children,  lived  on  a  tract  of  400  acres  of  land,  "  situated 
on  the  southwardly  margin  of  the  Arkansas,  at  or  near  a 
place  called  Little  Rocks."  In  1817  Edmund  Hogan,  George 
Stewart,  William  Lewis  and  Benjamin  Murphy  had  settled 
near  where  Little  Rock  now  stands.  In  the  latter  part  of 
1819  Moses  Austin  had  a  small  house  built  of  slabs,  some 
of  which  were  set  up  endways.  Rev.  Cephas  Washburn, 
who  came  to  Little  Rock  in  1820,  says  :  "This  house  and 
one  other,  '  a  small  cabin  made  of  round  logs  with  the  bark 
on,'  were  the  only  houses  then  in  Little  Rock."  The  latLer 
stood  near  what  is  now  the  corner  of  Scott  and  Fourth 
streets. 

"  The  first  sermon,  of  which  we  have  any  account,  ever 
preached  in  Little  Rock,  was  by  the  Rev.  Cephas  Wash- 
burn, a  Presbyterian  minister.  Mr.  Washburn  was  on  his 
way  to  the  Cherokee  country  to  establish  a  mission  station 
among  the  Indians,  which  was  subsequently  established  at 
Dwight,  in  Pope  County,  near  where  Russellville  now  stands. 

"  He  stopped  for  a  day  on  the  opposite  side  of  the  river  at 
a  Mr.  Martins.  On  the  next  morning  he  was  waited  on  by 
a  committee  of  gentlemen  who  invited  him  to  preach  a 
Fourth  of  July  sermon  at  Little  Rock.  He  accepted  the  in- 
vitation, and  preached  in  the  log  cabin,  to  an  audience  of 
fourteen  men.  The  date  of  this  sermon  was  July  4,  1820. 
Judge  Daniel  T.  Witter  says  that  a  little  later  the  same 
year,  two  keel-boats  each  containing  a  company  of  mission- 
aries bound  for  the  Indian  country,  and  under  the  direction 


304  HISTORY    OF    METHODISM    IN    ARKANSAS. 

of  the  Rev.  Messrs.  Vail  and  Chapman,  and  numbering  in  all 
some  thirty  or  forty  persons,  reached  here.  They  were 
suffering  very  much  from  sickness  contracted  on  the  river. 
They  determined  to  wait  here  until  autumn.  The  arrival  of 
these  missionaries  added  much  to  the  tone  and  material  of 
our  society.  There  were  several  well  educated  and  intelli- 
gent ladies  and  gentlemen  in  the  company,  who  did  all  they 
could  to  render  themselves  pleasant  and  useful  to  us  in  our 
secluded  and  lonely  condition.  We  had  divine  service 
every  Sabbath,  and  could  once  more  feel  that  we  were 
again  in  a  Christian  country." 

We  have  no  means  of  ascertaining  when  the  first  Metho- 
dist society  was  organized  in  Little  Rock,  or  by  whom  the 
first  sermon  was  preached. 

Rev.  Mahlon  Bewley  says  of  Little  Rock  in  1831  :  "The 
only  church  in  the  place  was  a  log  cabin  belonging  to  the 
Presbyterians.  In  this  house  the  first  Methodist  society 
worshiped  in  Little  Rock.  The  first  Methodist  Church  in 
Little  Rock  was  built  in  1833.  Before  this  time  they  had 
worshiped  in  a  frame  house  near  the  Point  of  Rocks.  The 
first  appointment  for  Little  Rock  Circuit  was  in  1833.  Pre- 
vious to  this  time  Little  Rock  was  included  in  the  Arkansas 
Circuit. 

The  general  minutes  gives  us  the  following  succession  of 
pastors  for  Little  Rock  : 

In  1833,  William  G.  Duke ;  in  1834,  Martin  Wells ;  in  1835- 
36,  William  P.  Ratcliffe.  Little  Rock  was  organized  as  a 
station  in  1836;  the  membership  at  that  time  numbered 
thirty-six  whites  and  forty-five  colored.  In  1838,  William 
H.  Bump  ;  in  1839,  Benjamin  H.  Hester;  in  184O,  Robert 
W.  Cole  ;  in  1841,  Andrew  Hunter;  in  1842-43,  H.  R.  Kern; 
in  1844-45,  Andrew  Hunter.  At  the  close  of  this  year  the 
membership  was  sixty-six  whites  and  141  colored.  In  1846, 
John  F.  Truslow  ;  in  1847,  Charles  P.  Turrentine  ;  in  1848, 
John  Harrell;  in  1849-50,  William  P.  Ratcliffe;  in  1851-52, 


HISTORY    OF    METHODISM    IN    ARKANSAS.  3O5 

Augustus  R.  Winfield ;  in  1853,  W.  C.  Young ;  in  1854,  Alex- 
ander B.  Winfield;  in  1855, ;  in  1856,  H.  R.  Withers;  in 

1857-58,  D.  L.  G.  McKenzie;  in  1859, ;  in  i860,  Julius 

Stanley ;  in  1861-62,  D.  L.  G.  McKenzie ;  in  1863-64,  Richard 
F.  Colburn.  The  congregation  at  Little  Rock,  in  common 
with  other  pastoral  charges  throughout  the  State,  was  greatly 
reduced  by  the  losses  that  occurred  during  the  civil  war  ;  the 
statistical  report  for  1861  was  185  white  members.  We  have 
no  other  reports  until  1866,  when  there  was  reported  only 
132  white  members. 

What  was  known  as  the  Ames-Stanton  order  was  enforced 
in  Little  Rock  during  the  war.  The  pastor  of  the  M.  E. 
Church,  South,  was  forcibly  dispossessed  of  his  pulpit  and 
the  house  was  turned  over  to  the  M.  E.  Church,  and  the  pul- 
pit was  filled  by  the  appointment  of  a  preacher  from  that 
Church.  The  annals  of  the  Church  furnish  but  few  parallels 
to  this  outrage  upon  the  part  of  one  body  of  Christians 
towards  another.  Bishop  Ames  of  the  M.  E.  Church  pro- 
cured an  order  from  Secretary  Stanton  authorizing  him  to 
take  possession  of  the  churches  belonging'  to  the  M.  E. 
Church,  South.  In  accordance  with  this  order  he  seized 
upon  the  Southern  Methodist  Churches  in  Nashville,  New 
Orleans,  Little  Rock  and  many  other  cities,  and  placed 
preachers  of  his  own  Church  in  possession  of  their  pulpits. 
At  the  time  that  this  order  was  being  enforced  Dr.  Richard 
F.  Colburn  was  pastor  of  our  church  in  Little  Rock;  he 
was  forcibly  driven  from  his  pulpit  and  the  house  turned 
over  to  the  M.  E.  Church,  who  continued  to  occupy  it  until 
sometime  after  the  close  of  the  war.  In  fact  they  never  re- 
linquished possession  of  the  house  until  an  order  was  pro- 
cured from  President  Johnson  commanding  them  to  restore 
the  house  to  its  lawful  owners.  When  Dr.  Colburn  was 
driven  from  his  church  by  the  authorities  of  the  M.  E. 
Church,  sustained  by  the  military,  he  accepted  the  invitatiom 
of  the  members  of  the  Christian  Church,  whose  pulpit  was 

•20— M 


306  HISTORY    OF    METHODISM    IN    ARKANSAS. 

vacant  at  the  time,  and  continued  to  minister  to  his  congre- 
gation in  that  church  until  his  own  church  was  restored  by 
the  order  of  President  Johnson.  In  the  case  of  Dr.  Colburn 
the  plea  of  disloyalty  was  not  used,  for  he  was  permitted  to 
continue  his  ministrations  in  another  house,  without  moles- 
tation. It  was  simply  an  effort  to  obtain  possession  of  the 
property  of  the  M.  E.  Church,  South,  by  taking  advantage 
of  the  disturbed  condition  of  the  country. 

While  there  was  a  very  small  number  of  the  members  of 
this  Church  who  went  over  to  the  M.  E.  Church,  the  great 
body  of  the  Church  remained  faithful  to  the  principles  that 
characterized  the  M.  E.  Church,  South,  and  when  the  storm 
of  war  had  passed  over,  they  formed  the  nucleus  around 
which  the  Church  was  gathered  for  future  success.  The  ap- 
pointment for  Little  Rock  in  1866  was  Columbus  O.  Steele; 
in  1867,  Robert  S.  Hunter;  in  1868,  Second  street,  James 
L.  Denton  ;  Ratcliffe's  Chapel,  B.  O.  Davis  ;  in  1869,  Second 
street,  H.  B.  Frazee  ;  Ratcliffe's  Chapel,  B.  O.  Davis.  It  will 
be  seen  that  the  growth  of  the  City  of  Little  Rock  was  such 
that  the  interests  of  Methodism  demanded  the  organization 
of  another  society,  and  the  erection  of  another  house  of 
worship.  A  mission  was  formed  in  1868,  and  in  1869  the 
society  began  the  erection  of  a  house  to  be  known  as  Rat- 
cliffe  Chapel — this  was  on  Tenth  and  Main  streets.  In  1870 
we  have  at  Second  street,  H.  B.  Frazee ;  at  Ratcliffe's  Chapel, 
Josephus  Loving.  In  1871  the  congregation  abandoned  the 
site  where  Ratcliffe  Chapel  stood  and  built  a  neat  frame 
church  on  the  corner  of  Twelfth  and  Spring  streets.  A  large 
congregation  was  soon  collected,  and  an  excellent  society 
was  organized,  which  exerted  a  fine  influence  in  that  part  of 
the  city.  The  appointments  for  the  Little  Rock  charges 
were,  for  Second  street,  1872  and  1873,  William  C.  Hearn ; 
1874,  Andrew  Hunter;  1875  and  1876,  James  Atkins;  1877, 
L.  M.  Lewis;  1878,  E.  N.  Watson.  The  congregation  on 
Second  street  sold  their  house  in  1878,  and  built  a  large,  ele- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  3O7 

gant,  brick  church  on  Eighth  and  Center,  which  was  en- 
larged by  the  erection  of  a  chapel  in  1886,  making  it  one  of 
the  largest  and  best-arranged  churches  in  the  city.  In  1879 
and  1880,  C.  C.  Godden ;  1881-1884,  Horace  Jewell;  1885- 
1888,  W.  G.  Miller;  1889-1890,  M.  B.  Chapman.  The  ap- 
pointments for  Twelfth  and  Spring  streets — 1872  and  1873, 
H.H.Watson;  1874,  S.  N.  Burns;  1875-1878,  Alonzo  Monk  ; 
1879,  C.  F.  Evans;  1880-1883,  A.  R.  Winfield ;  1884,  E.  N. 
Evans.  This  congregation  sold  their  house  in  1884,  and 
built  an  elegant  brick  church  on  Fifteenth  and  Center. 
1885-1886,  A.  D.  Jenkins;  1887-1889,  A.  O.  Evans;  1890, 
R.  R.  Moore. 

The  history  of  Methodism  in  Little  Rock  would  be  very 
incomplete  without  a  notice  of  some  of  the  devoted  laymen 
and  elect  ladies  who  have  in  the  past  years  contributed  so 
largely  to  the  growth  and  prosperity  of  the  Church  in  the 
capital  city  of  the  State.  Among  the  prominent  members 
of  the  Methodist  Church  at  an  early  day  were  Barney  Knigh- 
ton and  his  wife,  some  of  whose  descendants  are  now  living 
in  Little  Rock  and  the  surrounding  country.  Mother  Knigh- 
ton was  for  many  years  a  noted  figure  in  Methodist  circles 
in  Little  Rock.  Charles  P.  Bertrand  was  an  active  and  de- 
voted member  and  did  much  to  advance  the  cause  of  Method- 
ism at  an  early  day.  Judge  Elbert  English,  S.  S.  Sanger 
and  Noah  Badgett  were  for  many  years  connected  with  this 
Church.  The  name  of  Conway  has  been  a  familiar  one  to 
the  people  of  Arkansas  for  many  years.  As  early  as  1823 
the  name  of  Henry  Conway  appears  in  connection  with  the 
public  affairs  of  the  State.  James  S.  Conway  was  the  first 
Governor  of  the  State.  Other  members  of  the  Conway 
family  have  occupied  prominent  places  in  the  affairs  of  the 
State.  These  were  the  sons  of  Thomas  and  Ann  Conway. 
Mrs.  Ann  Conway  was  a  prominent  figure  in  Little  Rock 
Methodism,  and,  in  connection  with  other  elect  women,  did 
much   to   establish   the    Church    in   the   capital   city.      For 


308  HISTORY    OF    METHODISM    IN    ARKANSAS. 

many  years  in  old  age  this  venerable  mother  in  Israel  occu- 
pied a  chair  near  the  pulpit,  where  her  very  presence  was  a 
benediction  to  the  congregation.  It  is  said  that  for  a  long 
time  after  her  death  the  chair  in  which  she  sat  at  church  was 
preserved  in  its  place — the  empty  chair  in  profound  respect 
for  her  who  had  occupied  it  so  faithfully  for  so  many  years. 

Mrs.  E.  J.  Langtree  was  for  many  years  a  devoted  and 
active  member  of  this  Church,  and  at  the  time  that  this 
writer  was  the  pastor  of  the  First  Methodist  Church  in  Lit- 
tle Rock  she  was  teaching  the  grand-children  of  some  of  her 
first  Sunday-school  pupils.  John  Karns  and  wife  were  among 
the  first  Methodists  of  Little  Rock,  and  frequently  speak  of 
the  old  preachers  that  ministered  to  the  flock  in  an  early 
day.  At  a  later  date  William  Fields,  Dr.  McAlmont,  Isaac 
Mills,  Judge  W.  C.  Ratcliffe,  D.  G.  Fones,  C.  S.  Collms,  Dr. 
Bond,  Dr.  Murrell,  S.  N.  Marshall  and  others  have  been 
prominent  in  Church  circles.  Many  names  have  been 
omitted  of  equal  prominence,  but  these  are  given  as  repre- 
sentatives of  the  type  of  Methodists  that  have  lived  for  a 
number  of  years  in  the  capital  city.  Of  late  years  there 
has  been  a  large  addition  to  the  membership  of  the 
churches  in  the  city. 

About  the  year  1888  the  friends  of  Methodism  in  Little 
Rock  felt  that  the  two  churches,  First  Church  and  Winfield 
Memorial,  were  not  sufficient  to  meet  the  growing  demands 
of  the  city.  Some  of  the  leading  spirits  of  the  two  congre- 
gations united  in  the  effort  to  organize  the  third  congrega- 
tion in  the  city.  At  first  a  small  building  was  rented  in  the 
western  part  of  the  city  and  a  small  missionary  appropria- 
tion was  secured  to  begin  the  work.  Edward  Winfield  was 
first  appointed  to  the  charge  and  remained  until  he  left  for 
the  Vanderbilt  University,  when  J.  B.  McDonald  was  em- 
ployed to  take  charge  for  the  remainder  of  the  year.  In 
1889  William  A.  Steele  was  appointed  to  this  charge.  Under 
this  wise  and  prudent  managemen  the  church  has  grown  into 


HISTORY    OF    METHODISM     IN    ARKANSAS.  3O9 

a  strong  arid  active  orc^anizntion  under  the  name  of  tlie 
Asbury  ch  irge.  This  congreg  ition  have  a  ne^t  frame 
house  of  worship  in  the  western  part  of  the  city,  and  have 
succeeded  in  building  up  an  excellent  congregation. 

For  many  years  Methodism  labored  under  great  difficul- 
ties in  Little  Rock.  There  were  a  number  of  unpleasant 
incidents  that  occurred,  and  unfortunate  divisions  arose 
that  greatly  hindered  its  progress.  Of  late  years,  however, 
under  the  wise  and  prudent  management  of  such  men  as 
Godden,  Miller,  Chapman  and  Smart  in  the  pulpit  of  First 
Church,  and  Winfield,  Jenkins,  E.  N.  Evans,  A.  O  Evans,  R. 
R.  Moore,  at  Winfield  Memorial,  and  W.  A.  Steele,  at  As- 
bury, Little  Rock  Methodism  has  rapidly  advanced  to  the 
front  and  is  now  one  of  the  strong  factors  in  the  religious 
progress  of  the  city. 

The  Town  of  Argenta,  on  the  north  bank  of  the  Arkansas 
River,  is  closely  allied  to  Little  Rock,  and  is  a  rapidly  grow- 
ing and  progressive  town.  There  was  a  feeble  society,  at 
this  place  for  a  number  of  years.  Of  recent  years,  how- 
ever, it  has  begun  to  improve,  and  is  now  an  important  ap- 
pointment in  the  White  River  Conference.  In  1887  and 
1888  a  handsome  brick  building  was  erected,  in  which  an 
excellent  congregation  has  been  gathered.  This  charge  has 
enjoyed  the  pastorate  of  such  men  as  George  A.  Dannelly, 
Dr.  John  H.  Dye,  E.  C.  Castleberry,  M.  B.  Corrigan,  Edgar 
M.  Pipkin  and  R.  C.  Morehead. 

OTHER    METHODISMS. 

We  have  seen  that  during  the  civil  war  in  1863,  the  M. 
E.  Church  took  possession  of  the  house  on  Second  and 
Main  and  organized  a  congregation.  When  the  M,  E. 
Church,  South,  regained  possession  of  their  house  of  wor- 
ship, the  M.  E.  Church  secured  property  on  Main  street,  be- 
tween Fourth  and  Fifth,  on  which  they  have  built  a  large 
and  handsome  brick  church.  They  have  also  built  a  frame 
house  of  worship  on  Marshall  street,  between  Twelfth  and 


3IO  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Thirteenth  streets,     ^hey  also  have  a  neat  frame  building  in 
Argenta. 

The  various  branches  of  colored  Methodism  have  neat 
and  comfortable  houses  of  worship  in  the  city.  Among  these 
are  the  Colored  M.  E.  Church,  African  M.  E.  Church,  Afri- 
can Zion  Church  and  a  colored  congregation  of  the  M.  E. 
Church. 

PINE    BLUFF    STATION. 

The  City  of  Pine  Bluff  is  one  of  the  most  active  business 
centers  in  the  State,  and  has  been  one  of  the  strongholds  of 
Methodism  in  that  part  of  the  country  for  many  years. 

Joseph  Bonne,  who  was  the  interpreter  in  the  Quapaw 
treaty  of  i8l8,  was  the  first  white  settler  at  the  place  where 
Pine  Bluff  now  is.  John  Derresseaux  settled  soon  after  this 
near  Pine  Bluff.  About  the  year  1830  and  a  little  before 
this  a  number  of  settlements  were  made  along  the  river  near 
Pine  Bluff.  Among  these  we  have  the  familiar  names  of 
Ambrose  Bartholomew,  Antoine  Dutchesson,  David  Musick, 
Euclid  Johnson,  the  Vaughines,  Francis  Villier,  Barraque 
DuBoyce,  James  Scull. 

In  1832  the  county  seat  was  located  at  Pine  Bluff.  Among 
the  first  settlers  were  Creed  Taylor  (the  first  Sheriff  of  the 
county),  William  Kinkead,  John  S.  Roane,  Peter  Gorman, 
W.  H.  Lindsay,  S.  Dardenne,  J.  J.  Hammett,  Joseph  Fugate, 
Davis,  Buck,  Johnson  and  Wright.  At  a  little  later  date  we 
have  Thomas  Greenfield,  Nimrod  Kay,  Robert  and  John 
Walker,  Ambrose  Hudgins,  Judge  J.  W.  Bocage,  James 
Pike,  Jacob  Bump.  These  are  all  familiar  names  to  the  old 
citizens  of  the  county.  Following  these,  at  an  early  date, 
we  have  Col.  W.  P.  Grace,  M.  L.  Bell,  Drew  White,  D.  W. 
Carroll,  Thomas  S.  James,  H.  Bradford  and  J.  J.  Hammett. 

We  have  no  exact  date  of  the  introduction  of  Methodism 
into  that  part  of  the  State.  The  first  circuit  preaching  of 
which  we  have  any  knowledge  was  in  1830,  by  John  Henry. 
This  was  one  of  the  appointments  on  the  Arkansas  Circuit, 


HISTORY    OF    METHODISM    IN    ARKANSAS.  3 II 

which  included  Little  Rock  and  the  Arkansas  Post.  John 
Henry  was  succeeded  by  Mahlon  Bewley.  The  Pine  Bluff 
Circuit  was  formed  in  1831.  Of  the  extent  of  this  circuit 
we  have  no  means  of  knowing,  but  it  doubtless  included  a 
large  territory  south  and  east  of  Pine  Bluff.  The  first 
preacher  on  the  Pine  Bluff  Circuit  was  W.  A.  Boyce,  who 
traveled  the  work  for  two  years. 

The  name  of  William  P.  Ratciiffe  appears  for  the  first  time 
in  connection  with  the  Pine  Bluff  Circuit  in  1833,  where  he 
remained  for  two  years.  From  this  time  until  his  death,  in 
1868,  he  was  one  of  the  most  conspicuous  figures  in  the  his- 
tory of  the  Church  in  Arkansas.  He  was  succeeded  by 
Fountain  Brown,  in  1835,  a  name  that  became  prominent  on 
account  of  the  unjust  treatment  that  he  received  at  the 
hands  of  the  Federal  authorities  during  the  war.  In  1837, 
James  Essex;  in  1837,  William  Ratciiffe  was  returned  to  this 
circuit;  in  1838,  Jacob  Custer  ;  1839,  Robert  Cole  and  James 
C.  Gross  ;  in  1840,  James  Graham  ;  in  1841,  Stephen  Carlisle ; 
in  1842,  Daniel  Crawford  and  D.  L.  Bell ;  in  1843,  D.  Craw- 
ford. The  Pine  Bluff  District  was  organised  in  1844,  J. 
Easterbrook,  P.  E.  Pine  Bluff  Circuit,  M.  B.  Lowry  ;  in 
1845  ;  Nathan  Taylor;  in  1846,  G.  W.  Cottingham ;  in  1847, 
A.  M.  Barrington. 

The  Pine  Bluff  Station  was  organized  in  1848.  The  min- 
utes for  this  year  read  :  Pine  Bluff  Station,  A.  M.  Barrington  ; 
Pine  Bluff  Circuit,  Young  H.  Ewing.  In  1849  Barrington  and 
Ewing  were  returned  to  the  station  and  circuit.  The  station 
was  left  to  be  supplied  in  1850;  Pine  Bluff  Circuit,  G.  W. 
Cottingham.  The  station  was  again  placed  on  the  circuit  in 
185 1,  where  it  remained  until  1854,  when  it  was  again  made 
a  station.  The  appointments  for  these  years  were,  Louis  S. 
Marshall,  H.  R.  Withers  and  William  T.  Anderson.  In 
1854,  Pine  Bluff  Station,  John  Pryor  ;  Pine  Bluff  Circuit, 
Elijah  Crowson.  In  1855,  H.  R.  Withers.  The  name  of  the 
Pine  Bluff  Circuit  was  changed  to  the  Jefferson   Circuit  this 


312  HISTORY    OF    METHODISM    IN    ARKANSAS. 

year  and  filled  by  John  F.  Carr ;  in  1856,  A.  L.  P.  Green  ;  in 
1857,  A.  L.  P.  Green  ;  in  1858,  James  G.  Goodwin  ;  in  1859, 
P.  C.  Harris;  in  1860,'John  M.  Bradley;  in  1861,  C.  O. 
Steele.  From  1862  to  1865,  Cadesman  Pope;  this  embraced 
the  war  period. 

It  will  be  seen  that  Cadesman  Pope  was  appointed  to  the 
station  for  four  years  in  succession  during  the  war.  A  por- 
tion of  this  time  the  appointment  was  a  mere  nominal  one, 
as  Pine  Bluff  lay  within  the  Federal  lines.  From  the  time 
the  Federal  forces  took  possession  of  the  city  until  the  close 
of  the  war,  it  was  impossible  for  a  member  of  the  Confer- 
ence to  hold  regular  services  in  Pine  Bluff.  A  part  of  the 
time  the  church  was  used  by  the  army  as  a  place  of  deposit 
for  army  supplies.  The  Church  in  Pine  Bluff  suffered  very 
severely  during  this  period,  not  only  from  the  general  de- 
pression that  was  upon  the  whole  country,  and  the  large 
drain  that  was  made  upon  the  male  population  to  fill  the 
ranks  of  the  army,  but  there  were  special  causes  at  work  in 
Pine  Bluff  that  greatly  injured  the  progress  of  any  form  of 
Church  work.  The  entire  absence  of  any  pastoral  oversight 
for  a  long  time,  together  with  the  divided  condition  of  the 
Church,  and  intense  bitterness  of  feeling  that  existed  between 
the  adherents  of  the  Union  and  the  Confederacy,  was  a  com- 
plete barrier  to  anything  like  religious  progress.  The  aliena- 
tions that  were  produced  during  this  period  continued  to 
exist  for  many  years  after  the  close  of  the  war;  but  happily 
for  the  Church  they  were  finally  healed,  and  for  many  years 
this  has  been  one  of  the  most  harmonious  and  aggressive 
congregations  in  the  Conference.  The  following  list  of  pas- 
tors have  been  appointed  to  this  important  charge  :  In  1867, 
James  M.  Pirtle ;  in  1868-70,  W.  C.  Hearn  ;  in  1871, 
Henry  B.  Frazee  ;  in  1872-75,  Horace  Jewell;  in  1876-78, 
C.  F.  Evans;  in  1879-82,  William  H.  Browning;  in  1883, 
Edgar  M  Pipkin;  in  1884-87,  John  F.  Carr;  in  1888,  Horace 
Jewell;   in  1889-9O,  A.  O.  Evans;  in  1891.  J.  R.  Moore. 


HISTORY    OF    MhTHODlSM    IN    ARKANSAS.  313 

The  first  church  built  by  the  Alethodists  was  at  a  very  early 
day,  and  the  site  where  it  stood  has  long  since  fallen  into 
the  river.  About  the  year  1850  a  neat  frame  church  was 
built  on  Main  street,  between  what  is  now  Fourth  and  Fifth 
avenues.  In  1886  the  congregation  becoming  too  large  for 
the  old  church,  concluded  to  build  a  new  brick  church  on 
Main  street  and  Sixth  avenue.  This  church  was  completed 
under  the  oastorate  of  John  F.  Carr,  and  is  a  handsome 
brick  structure  and  an  ornament  to  the  city.  In  1888  the 
population  of  the  city  had  so  increased  that  the  building  of 
a  new  church  became  a  necessity.  The  second  pastoral 
charge  was  formed,  and  a  new  church  was  built  in  the  south- 
ern part  of  the  city,  known  as  Lakeside,  and  placed  under 
the  pastoral  care  of  Charles  Brinkley.  Both  of  the  pastoral 
charges  in  Pine  Bluff  have  excellent  parsonages  for  the  ac- 
commodation of  the  pastors. 

Among  the  old  families  that  have  lived  in  Pine  Bluff  and 
contributed  to  the  prosperity  of  the  Church  may  be  men- 
tioned the  Mills,  Atkins,  Bumps,  Houstons,  A.  A.  C.  Rogers, 
Taylors,  Stanfords,  Wilkins,  Whites,  Steel'es  and  Rozells. 
Coming  down  to  a  later  date  may  be  mentioned  the  Martins, 
Talbotts,  Cleggs,  Noels,  Hollands  and  others  of  equal  promi- 
nence who  have  contributed  to  the  growth  and  prosperity 
of  the  Church  in  Pine  Bluff. 

Methodism  has  been  firmly  established  in  this  city  and  is 
well  prepared  for  aggressive  work  for  Christ. 

Adjacent  to  the  Pine  Bluff  Station  and  lying  within  the 
Pine  Bluff  District,  are  the  Toledo,  Lehigh,  Old  River  and 
Redfield  Circuits,  on  all  of  which  are  some  excellent  coun- 
try churches  and  good  congregations.  The  Toledo  Circuit 
embraces  the  county  town  of  Risen,  in  Cleveland  County, 
at  which  place  there  is  a  neat  church  and  parsonage.  The 
Lehigh  Circuit  contains  some  excellent  frame  churches  and 
good  congregations.  On  these  two  circuits  are  living  some 
old  Methodist  families  who  came  to  the  State  at  a  very  early 


314  HISTORY    OF    METHODISM    IN    ARKANSAS. 

day.  Among  these  may  be  mentioned  the  Harpers  and  the 
McGehees.  S.  M.  McGehee,  of  Double  Wells,  is  a  mem- 
ber of  that  family  so  well  known,  not  only  in  Arkansas,  but 
also  in  Georgia,  Mississippi  and  Tennessee.  New  Edinburgh 
Kingsland  and  Stuttgart  are  all  neat  villages  and  railroad 
towns  that  have  given  names  to  their  respective  circuits.  In 
all  these  places  the  Methodist  Church  has  the  ascendency 
and  is  making  progress  all  along  the  lines  of  Church  work. 

CAMDEN    STATION. 

The  Cit3^  of  Camden  is  the  county  seat  of  Ouachita  County, 
and  is  located  on  the  west  bank  of  the  Ouachita  River.  It 
has  been  for  many  years  the  commercial,  social  and  religious 
center  of  a  large  extent  of  the  southern  part  of  the  State. 
It  has  also  been  one  of  the  strongholds  of  Methodism,  and 
was  for  many  years  regarded  as  one  of  the  strongest  stations 
in  the  Conference. 

At  a  very  early  date  a  Frenchman  named  Fabre  settled 
at  the  place  where  Camden  now  stands,  and  it  became  known 
as  Ecore  Fabre,  or  Fabres  Bluff,  by.  which  name  it  was 
known  for  many  years. 

In  1 8 10,  the  Tate  family  settled  within  the  limits  of  the 
county,  and  this  was  the  first  permanent  settlement  made 
for  the  cultivation  of  the  soil.  The  name  of  the  Tates  has 
been  perpetuated  in  the  county  by  the  name  given  to  one  of 
its  ferries,  and  some  of  the  descendants  now  live  in  that 
part  of  the  State. 

In  1824,  Mr.  John  Nunn  settled  at  the  place  where  his  son, 
Ira  Nunn,  now  lives.  This'was  the  first  dwelling-house  that 
was  built  in  C^amden,  and  is  now  occupied  by  Mr.  Ira  Nunn 
as  a  residence.  Mr.  Nunn  states  that  the  first  preaching  of 
which  he  has  any  recollection  was  held  in  this  house,  as  there 
were  no  public  buildings  in  the  town  that  could  be  occupied 
as  a  church.  Mr.  Nunn  does  not  recollect  the  name  of  the 
preacher  that  delivered  the  first  sermon  in  Camden  ;  neither 
does  he  remember  the  exact  date. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  3  IS 

He  remembers  that  at  a  very  early  date  Charles  Seay,  of 
whom  mention  has  been  made,  preached  in  his  father's 
house,  and  that  for  a  time  was  a  regular  preaching  place. 

The  Camden  Circuit  was  formed  in  1844,  with  John  Kelly 
as  the  preacher  in  charge.  It  was  organized  as  a  station  in 
1845,  and  left  to  be  supplied.  Previous  to  this  time  it  had 
been  within  the  bounds  of  the  Union  Circuit,  which  was  di- 
vided in  1844,  and  the  Camden  and  El  Dorado  Circuits  were 
formed.  The  minutes  of  1845  show  a  membership  of  69 
whites  and  17  colored.  Charles  P.  Turrentine  was  appointed 
to  the  station  in   1846. 

The  following  list  of  pastors  will  show  that  Camden  has 
enjoyed  the  services  of  many  of  the  most  prominent 
preachers  in  the  Arkansas  and  Little  Rock  Conferences. 
These  names  occur  in  the  order  of  their  pastorate,  a  number 
of  them  serving  the  full  term  of  two  and  four  years  :  John 
C.  Kolby,  Charles  Turrentine,  James  W.  Shipman,  James  E. 
Cobb,  T.  E.  Garrett,  William  Moores,  Samuel  Morris,  Je- 
rome B.  Annis,  A.  B.  Winfield,  William  P.  Ratcliffe,  William 
C.  HaisHp,  Horace  Jewell,  A.  R.  Winfield,  WiUiam  P.  Rat- 
cliffe, A.  R.  Winfield,  William  H.  Browning,  Horace  Jewell, 
P.  C.  Archer,  Cadesman  Pope,  James  Mackey,  R.  B.  Alston, 
Henry  B.  Frazee,  Charles  C.  Godden,  Alonzo  Monk,  Andrew 
Hunter,  John  McLaughlin,  J.  R.  Moore  and  John  Carr. 

From  an  early  period  in  the  history  of  Camden  the  Church 
not  only  enjoyed  the  ministry,  but  was  also  the  home  of 
some  of  the  most  effective  preachers  of  the  Conference. 
Among  these  were  WiUiam  P.  Ratcliffe  and  A.  R.  Winfield, 
whose  families  lived  here  for  many  years,  so  that  while  they 
were  occupying  other  fields  of  labor  their  frequent  presence 
had  a  happy  effect  upon  the  Church. 

The  type  of  piety  that  was  developed  in  the  formative 
period  of  the  life  of  the  Church  in  Camden  was  of  a  most 
healthful  and  vigorous  character,  and  has  been  in  a  large 
degree   transmitted   to   the  present  time.     Among   the  old 


3l6  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Church  families  of  Camden  may  be  mentioned  the  Scotts, 
Agees,  Hintons,  Buchanans,  Lightfoots,  Stinsons,  Proctors, 
Greens,  Hodnetts,  Rhymes,  Elliotts,  Morgans,  Powells, 
Clarks,  Jones,  Darnells  and  others  whose  names  I  do  not 
recall.  Some  of  these  are  still  living,  but  the  greater  part 
have  passed  away.  Many  of  their  descendants  are  now 
living  in  Camden  and  filling  the  places  once  occupied  by 
their  parents  and  grandparents. 

The  writer's  first  acquaintance  with  Camden  was  in  i86q, 
when  it  was  his  fortune  to  be  appointed  to  that  pastoral 
charge.  At  that  time  there  was  a  membership  of  194  whites 
and  106  colored.  The  Board  of  Stewards  at  that  time  was 
composed  of  Philip  Agee,  James  Hinton,  George  Stinson, 
John  Silliman,  Green  Hodnett,  Sterling  Buchanan  and 
George  Proctor.  A  more  faithful  body  of  men  have  seldom 
been  assembled  together  for  the  transaction  of  the  business 
of  the  Church. 

At  the  time  of  which  I  speak  Camden  was  regarded  as 
one  of  the  finest  business  points  in  the  State,  and  was  the 
home  of  a  large  number  of  the  best  business  men  of  the 
State,  such  as  the  Hills,  Fellows,  Hodnett,  Green,  Hinton, 
among  the  merchants;  Warren,  Grinstead,  Leake,  Bearden. 
Lyon,  Green,  Daly,  Fellows  and  Bragg  among  the  lawyers  ; 
Hobson,  Pace,  Bragg  and   McElrath  among  the  physicians. 

In  common  with  every  other  town  in  the  State,  both  the 
Church  and  society  suffered  very  greatly  during  the  civil 
war.  But  few  towns  in  the  South  furnished  a  greater  num- 
ber of  officers  and  soldiers  for  the  Confederate  army  than 
did  Camden.  It  was  the  headquarters  for  a  large  number 
of  regiments  and  companies  for  the  army.  The  town  fur- 
nished seven  full  colonels  and  other  officers  and  soldiers 
from  the  surrounding  country  in  proportion,  and  it  also  fur- 
nished four  chaplains  from  its  ministry  for  the  army.  The 
effect  of  the  war  upon  the  masses  could  not  be  other  than 
■disastrous  upon  the  Cliurch,     All  the  male  members  of  the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  3I7 

Church  subject  to  military  duty  went  into  the  army,  and 
those  who  remained  at  home  were  in  such  a  constant  state 
of  excitement  that  it  was  very  unfavorable  to  religious  prog- 
ress. 

There  was,  however,  no  intermission  of  regular  Church 
service  during  the  entire  period  of  the  war.  The  Church 
organization  was  never  broken,  nor  the  pulpit  ever  vacant, 
nor  the  Sunday-schdol  ever  suspended  a  single  day  during 
that  dark  period. 

The  Church  was  visited  with  several  very  gracious  revivals 
of  religion  during  the  time,  at  which  not  only  many  citizens, 
but  hundreds  of  soldiers  were  converted.  Among  the 
preachers  who  were  instrumental  in  these  revivals  were  Wil- 
liam P.  Ratcliffe,  A.  R.  Winfield,  William  Moores,  John  F. 
Truslow,  Dr.  B.  T.  Kavanaugh,  L.  M.  Lewis,  and  others 
whose  names  are  forgotten.  These  revivals  did  much  to- 
wards preserving  the  organization  and  perpetuity  of  the 
Church.  The  close  of  the  war  found  the  Church  intact  and 
ready  for  active,  aggressive  work. 

The  statistics  for  1864  show  a  membership  of  127  white 
and  56  colored. 

For  several  years  after  the  close  of  the  war  the  Church  en- 
joyed a  large  degree  of  prosperity,  and  was  regarded  as  one 
of  the  strongest  pastoral  charges  in  the  State. 

The  building  of  the  Iron  Mountain  Railroad,  however, 
turned  a  large  part  of  the  trade  away  from  Camden,  and  in 
consequence  the  town  declined  in  financial  importance,  and 
the  population  was  greatly  reduced  in  numbers.  As  a  re- 
sult of  this  reduction  in  the  population  and  the  general  de- 
pression that  foUoweu,  the  Church  suffered  in  a  loss  of  mem- 
bership, and  in  interest  in  all  Church  enterprises.  Of  recent 
years,  however,  there  has  been  a  very  great  improvement. 
Since  the  building  of  the  Cotton  Belt  Road,  and  the  Cam- 
den branch  of  the  Iron  Mountain  Road,  there  has  been  a 
great  change,  and   the  town  has  largely  regained  its  former 


3l8  HISTORY    OF    METHODISM    IN    ARKANSAS. 

prosperity,  and  now  bids  fair  to  become  one  of  the  most  im- 
portant cities  in  the  State.  There  has  been  a  correspond- 
ing improvement  in  the  condition  of  the  Church,  so  that 
Camden  is  now  regarded  as  one  of  the  most  important 
charges  in  the  Conference. 

While  the  Methodist  Church  has  always  been  the  leading 
denomination,  the  Presbyterians,  Baptists  and  Episcopalians 
have  respectable  organizations  in  Camden.  These  are  the 
only  Christian  denominations  represented  here.  The  Ro- 
man Catholics  had  an  organization  at  one  time,  but  owing 
to  the  small  number  of  adherents  it  soon  suspended  opera- 
tions, and  has  not  attempted  to  hold  services  for  a  number  of 
years.  There  is  a  Jewish  Synagogue  and  occasional  services 
by  the  Israelites.  The  colored  people  have  several  organi- 
zations of  Baptist  and  Methodist  Churches. 

The  City  of  Camden,  being  in  a  large  degree  a  typical 
American  and  Southern  town,  has  been  in  closer  sympathy 
with  the  people  of  the  surrounding  country  than  many  other 
towns  where  there  has  been  a  very  large  foreign  population. 
In  consequence  of  this  the  Church  in  Camden  has  been  in 
closer  sympathy  with  the  Churches  of  the  surrounding 
country.  Camden  Station  has  been  very  closely  identified 
with  the  other  pastoral  charges  of  the  Camden  District,  and 
in  consequence  has  exerted  a  very  healthful  influence  upon 
the  territory  of  which  it  is  the  social  and  commercial  center. 

The  principal  towns  within  the  Camden  District  are  Mag- 
nolia, El  Dorado,  Louisville,  Hampton  ;  county  sites  of 
Columbia,  Union,  Lafayette,  and  Calhoun  Counties.  El 
Dorado  Circuit  was  organized  in  1844,  Nathan  Taylor, 
preacher  in  charge.  Magnolia  Circuit  in  1853,  John  M. 
Bradley,  preacher  in  charge.  Louisville  Circuit  in  1854, 
William  J,  Scott,  preacher  in  charge.  Lapile  Circuit  was 
organized  in  1850,  James  D.  Andrew,  preacher  in  charge. 
Falcon  Circuit  in  1857,  James  P.  H'ulse,  preacher  in  charge. 
Ouachita  in  1858,  William  Winbourn,  preacher  in  charge. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  3I9 

The  appointments  for  Camden  District  in  i860  were, 
Camden  District,  A.  R.  Winfield ;  Camden  Station,  Horace 
Jewell ;  D.  J.  Allen,  supernumerary.  South  Camden  to  be 
supplied.  Ouachita  Circuit,  Burton  Williams,  J.  W.  Turn- 
ley.  El  Dorado  Station  to  be  supplied.  El  Dorado  Circuit, 
James  P.  Hulse,  John  C.  Aikin,  supernumerary.  Lapile,  C. 
O.  Steele;  Magnolia,  Joseph  G.  Ward,  William  E.  Echols; 
Falcon  Circuit,  William  H.  Warfield,  William  Moores,  su- 
pernumerary.    Louisville  Circuit,  Lewis  S.  Marshall. 

Of  that  company  of  Methodist  preachers  A.  R.  Winfield, 
David  J.  Allen,  Joseph  W.  Turnley,  J.  C.  L,  Aikin,  Joseph 
G.  Ward,  William  M.  Echols,  James  H.  Warfield,  William 
Moores,  and  Lewis  S.  Marshall  have  gone  to  their  reward. 
Burton  Williams  is  a  member  of  the  Arkansas  Conference, 
C.  O.  Steele  of  the  Pacific  Conference,  Samuel  Morris  of  the 
Texas  Conference,  and  Horace  Jewell  of  the  White  River 
Conference, 

The  changes  in  the  membership  of  the  Church  has  not 
been  so  great,  for  while  a  large  number  of  those  who  com- 
posed the  membership  of  that  day  have  passed  away,  there 
is  a  goodly  number  of  them  to  be  found  in  the  Church  of  to- 
day. Stinson,  Proctor,  Brown,  Agee,  and  others,  familiar 
names  of  that  day,  are  familiar  names  in  the  Church  of  to- 
day. 

This  sketch  of  the  Church  of  the  early  days  would  not  be 
complete  without  the  mention  of  some  of  the  excellent  lay- 
men whose  devotion  and  fidelity  to  the  Church  have  con- 
tributed so  largely  to  the  success  of  Methodism  in  that  part 
of  the  State. 

Within  the  bounds  of  the  Ouachita  Circuit  were  such  men 
as  Daniel  Pipkin,  the  father  of  Rev.  E.  M.  Pipkin,  the  present 
agent  for  the  American  Bible  Society  in  Arkansas  ;  Mallard 
Pipkin,  and  William  Jenkins,  the  father  of  that  devoted 
itinerant,  Ambrose  D.  Jenkins,  of  the  Little  Rock  Confer- 
ence ;  William  Rushing,  a  local  preacher,  whose  memory  is 


320  HISTORY    OF    METHODISM    IN    ARKANSAS. 

dear  to  all  the  people  of  that  country ;  Dr.  Bayliss,  of 
Falcon,  the  father  of  Rev.  Calvin  Bayliss,  of  the  Little 
Rock  Conference,  and  —  McSwain,  the  father  of  C.  D. 
McSwain,  of  the  Little  Rock  Conference  ;  Col.  Dockery,  of 
Lamartine,  the  father  of  Mrs.  Browning,  wife  of  the  Rev. 
Dr.  Browning,  of  the  Little  Rock  Conference  ;  Dr.  Young, 
of  the  Magnolia  Circuit;  Dr.  Charles  Gordon,  of  the  El 
Dorado  Circuit,  and  Drs.  Thompson  and  Wallace,  of  the 
Lapile  Circuit,  together  with  many  others  of  equal  merit 
and  devotion  to  the  Church. 

The  minutes  for  1891  show  the  following  pastoral  charges 
and  the  numerical  strength  of  each  : 

Camden  Station 211  members 

Camden  Circuit 387        " 

Ouachita      "       '•••394 

Carolina       "        440 

Magnolia  Station 2  lO        " 

Stephens  and  Waldo  Circuit 383        " 

Magnolia  Circuit 361         " 

Atlanta  "        380 

El  Dorado     "       425 

Lapile  "        441 

Hampton       "       365 

Fordyce  Station 200        " 

Louisville  Circuit 263        " 

Bearden    "   310    " 

Buckner    "   300 

WASHINGTON. 

The  Town  of  Washington  is  not  only  one  of  the  oldest 
towns  in  the  State,  but  it  is  also  the  center  of  one  of  the 
oldest  Methodist  communities  in  Arkansas,  and  at  an  early 
day  occupied  a  very  prominent  position  among  the  centers 
of  Methodist  influence.  The  County  of  Hempstead,  of 
which  Washington  is  the  county  site,  was  created  in  1818, 
and  the  town  was  laid  off  in  1824. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  $21 

One  of  the  earliest,  if  not  the  earHest  Methodist  settle- 
ments in  the  State,  was  at  Mount  Prairie,  in  this  county.  It 
is  claimed  by  some  that  John  Henry  was  the  first  Methodist 
preacher  in  Arkansas,  and  that  he  preached  the  first  Metho- 
dist sermon  at  or  near  Mount  Prairie.  There  is  but  little 
doubt  that  Henry's  Chapel  was  the  first  Methodist  Church 
built  as  a  house  of  worship  in  the  State.  William  Stephen- 
son was  appointed  to  the  Hot  Springs  Circuit  as  early  as 
1816,  and  Mount  Prairie  was  one  of  the  appointments  on 
this  work.  In  1818  we  have  the  organization  of  the  Mound 
Prairie  Circuit,  The  appointments  read,  Mount  Prairie 
and  Pecan  Point,  William  Stephenson  and  James  Lowery. 
In  1820  the  appointments  for  Mount  Prairie  read,  Gilbert 
Clark;  Pecan  Point,  Washington  Orr.  In  1821,  Mound 
Prairie,  John  Harris  ;  Pecan  Point,  William  Townsend.  la 
1822,  Samuel  Bassett  and  Gilbert  Clark;  in  1823,  John  Blas- 
dell  and  Rucker  Tanner;  in  1824,  Gilbert  Clark  and  Rucker 
Tanner;  in  1825,  Green  Orr  and  Rucker  Tanner;  in  1826 
and  1827,  Thomas  Johnson;  in  1828,  James  Kelly;  in  1829,. 
Rucker  Tanner  and  Jerome  Berryman ;  in  1830,  Nelson 
Bewley  ;  in  1831,  H.  G.  Joplin  and  William  Duke;  in  1832,. 
Fountain  Brown  and  Lemuel  Wakelee ;  in  1833,  Richard 
Overby  and  J.  B.  Denton;  in  1834,  Henry  Cornelius;  in 
1835,  Henry  Cornelius  and  W.  G.  Duke;  in  1836,  E.  B. 
Duncan  and  Jacob  Whitesides  ;  in  1837,  Jacob  Whitesides - 
in  1838,  Alexander  Avery;  in  1839,  William  Mulkey;  in 
1840,  Andrew  Hunter;  in  1841,  Nathan  Taylor. 

The  old  citizens  of  this  part  of  the  State  delight  to  speak 
of  the  old  preachers  who  traveled  in  the  early  days  of 
the  Church  in  Arkansas.  There  were  the  Henrys,  Shooks, 
Tanners,  Orrs,  Tennants,  Clarks,  Ogden,  Sexton,  Reid, 
Blackburn  and  others  of  that  early  day,  the  men  who  labored 
so  earnestly  and  faithfully  to  establish  Methodism  in  that. 
part  of  the  State. 

As    early    as    1822    there    was    a    camp-ground    built    ini 
21— M 


322  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Hempstead  County,  and  called  Ebenezer  camp-ground.  We 
have  an  account  of  a  District  Conference  held  at  this  place 
as  early  as  1822,  some  extracts  from  which  are  given  in  the 
body  of  this  work. 

The  Washington  District  was  organized  in  1842,  and  the 
same  year  Washington  Circuit  was  formed  and  took  the 
place  of  Mount  Prairie  Circuit.  The  appointments  for  this 
year  were  :  Washington  District,  Andrew  Hunter  ;  Wash- 
ington Circuit,  J.  Eastabrook. 

The  following  is  the  list  of  pastors  for  the  Washington 
Circuit  until  1853:  J.  Eastabrook,  J.  J.  Rooerts,  J.  C. 
Kobly,  Stephen  Carlisle,  John  Cowle,  James  M.  Shipman, 
Lewis  P.  Lively,  G.  W.  Cottingham,  J.  J.  Roberts,  Samuel 
Morris,  John  H.  Blakeley,  Hazael  Sugg. 

The  Washington  Station  was  organized  in  1853.  The  fol- 
lowing pastors  have  been  appointed  to  this  station  in  the  or- 
der in  which  they  occur  in  this  list :  Jerome  B.  Annis, 
William  C.  Young,  A.  B.  Winfield,  D.  W.  Epps,  WilHam  C. 
Haislip,  Julius  A.  Stanley,  Cadesman  Pope,  Julius  A.  Stan- 
ley, M.  H.  Wells,  Joseph  G.  Ward,  J.  A.  Stanley,  George  E. 
Butler. 

The  Washington  Station,  like  every  other  pastoral  charge 
in  the  State,  suffered  a  very  great  depletion  in  its  member- 
ship during  the  war.  In  i860  the  membership  was  reported 
at  75  white  and  lOO  colored  members.  In  1864  the  number 
was  45  whites  and  62  colored  members,  showing  a  very 
large  decrease  in  the  membership  of  the  Church  during 
these  years. 

In  1868,  Columbus  O.  Steele,  who  remained  in  the  station 
for  three  years.  Then  follows  the  list  of  pastors  in  the  fol- 
lowing order:  Philmer  C.  Archer,  S.  G.  Colburn,  C.  O. 
Steele,  C.  D.  McSwain,  F.  M.  Winbourn,  John  McLaughlin, 
L.  B.  Hawley,  L.  M.  Keith,  A.  W.  Robertson,  J.  R.  Sanders, 
J.  R.  Cason,  J.  H.  Gold. 

There  has  been  a  very  great  decline  in  the  population  and 


HISTORY    OF    METHODISM    IN    ARKANSAS.  323 

• 

commercial  importance  of  Washington  since  the  comple- 
tion of  the  Iron  Mountain  Railroad.  Several  towns  sprang 
up  on  the  road,  notably  Hope  and  Prescott,  that  carried 
away  a  very  large  part  of  the  trade  formerly  received  by 
Washington.  Among  others  quite  a  number  of  Methodists 
moved  to  points  on  the  railroad,  a  large  proportion  going  to 
Hope,  the  nearest  town  of  much  size.  The  Town  of  Hope 
has  been  regarded  the  last  few  years  as  one  of  the  best 
charges  in  the  Little  Rock  Conference.  Prescott  has  also 
developed  into  a  most  excellent  pastoral  charge,  so  that 
within  the  last  few  years  the  center  of  influence  has 
left  Washington  and  gone  to  other  towns  within  the  district. 
In  all  the  principal  towns  and  neighborhoods  within  the 
bounds  of  the  old  Washington  District  the  Methodist 
Church  has  the  ascendency,  and  is  thoroughly  established 
in  the  respect  and  affection  of  the  people. 

The  foundations  laid  in  the  early  days  by  such  men  as 
Stephenson,  Henry,  Harris,  Custer,  Whitesides,  Avery, 
Mulky,Hunter,  Dr.  Biggs  and  others,  have  securely  withstood 
all  the  changes  that  have  taken  place  during  all  these  ye  irs. 
Men  of  more  recent  date,  and  younger  men  have  entered 
these  fields  and  successfully  carried  on  the  work  so  well 
begun  by  the  pioneers  of  Methodism  in  the  early  days  of 
the  Church  in  that  part  of  the  State. 

There  are  a  few  names  connected  with  the  Methodism  of 
that  part  of  the  State  that  deserve  more  than  a  passing  no- 
tice at  the  hands  of  the  historian. 

The  name  of  Jacob  Custer  frequently  appears  in  connec- 
tion with  the  work  of  Methodism  in  that  portion  of  the 
State.  His  name  first  appears  in  connection  with  the  Ten- 
nessee Conference  in  1835.  He  transferred  to  the  Arkansas 
Conference  in  1837.  From  that  time  until  1847  he  continued 
to  travel  circuits,  stations  and  districts  to  the  great  accepta- 
bility of  the  people  in  every  charge  he  filled.  He  located 
in  1 847  and  settled  in  Howard  County,  then  a  part  of  Hemp- 


324  HISTORY    OF    METHODISM    IN    ARKANSAS. 

stead  County.  He  began  the  practice  of  medicine  soon  after 
his  location,  and  has  for  many  years  enjoyed  a  large  prac- 
tice and  is  regarded  as  one  of  the  best  physicians  in  the 
State.  Dr.  Custer  has  continued  to  preach  as  a  local  preacher 
to  the  great  delight  of  the  people  in  the  country  where  he 
lives,  and  is  justly  regarded  as  one  of  the  best  preachers  in 
the  State.  But  few  men  have  been  able  to  wield  the  influ- 
ence for  good  that  has  characterized  the  life  of  Dr.  Custer^ 

The  name  of  Dr.  Biggs  deserves  a  place  in  the  history 
of  this  part  of  the  State  as  one  of  the  most  faithful  and 
efficient  local  preachers  that  ever  labored  in  the  State.  He 
was  also  a  practicing  physician  of  note  in  that  part  of  the 
State.  He  was  at  one  time  President  of  a  medical  school 
and  has  written  several  medical  works.  He  has  three  sons 
in  the  traveling  ministry — A.  C.  Biggs  and  W.  H.  H.  Biggs, 
of  the  West  Texas  Conference,  and  Josephus  Biggs,  of  the 
Little  Rock  Conference — all  of  whom  are  faithful,  devoted 
and  successful  traveling  preachers.  For  many  years  the 
name  of  Dr.  Biggs  has  been  a  tower  of  strength  ia  all  that 
part  of  the  State.  His  preaching  was  of  a  very  high  order 
of  ability,  which,  added  to  his  great  moral  worth,  made 
him  one  of  the  most  efficient  and  popular  preachers. 

An  examination  of  the  appointments  of  the  Conference 
will  reveal  the  fact  that  the  growth  of  Methodism  has  been 
equal  to  anything  it  has  enjoyed  in  any  other  section  of  ter- 
ritory in  Arkansas.  The  Methodist  Church  occupies  a  re- 
spectable position  in  every  town,  village  and  neighborhood, 
and  in  many  of  them  it  is  the  leading  denomination  in  num- 
bers and  influence.  A  few  of  the  old  pioneers  still  linger  on 
the  shores  of  time  while  the  great  body  of  those  who  did 
such  faithful  service  in  the  early  days  have  gone  to  their  re- 
ward. Those  who  remain  rejoice  in  the  success  that  attends 
the  labors  of  the  younger  men  who  now  occupy  the  field. 
A  bright  future  lies  before  the  Church  in  all  the  territory 
occupied  by  the  Washington  District. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  325 

EL  DORADO. 

EI  Dorado  is  the  county  site  of  Union  County,  and  gives 
the  name  to  the  circuit  within  the  bounds  of  which  it  is  lo- 
cated. The  town  was  laid  off  in  1844.  Union  County  was 
organized  in  1829,  and  was  created  out  of  portions  of  Hemp- 
stead and  Clark  Counties.  This  portion  of  the  State  was 
originally  included  in  the  Ouachita  Circuit.  The  first 
preaciier  was  appointed  to  this  charge  in  1833.  The  ap- 
pointments read  Ouachita  Circuit,  Henry  Cornelius ;  in 
1834,  N.  Keith;  in  1835,  to  be  supplied  ;  in  1S36,  Fountain 
Brown  ;  in  1837,  Enoch  Whateley. 

The  Columbia  Circuit  was  formed  in  1838,  and  was  served 
by  pastors  in  the  following  order :  Peter  Gorman,  James 
C.  Cross,  Ethan  E.  Byron,  ' 

Union  Circuit  was  formed  in  1841  :  Arthur  W.  Simmons, 
A.  Avery,  J.  Eastabrook. 

The  El  Dorado  Circuit  was  formed  in  1844.  The  follow- 
ing pastors  have  served  this  charge  in  the  order  in  which 
they  are  named,  some  of  them  remaining  on  the  work  two, 
three  and  four  years:  Nathan  Taylor,  Samuel  D.  Aikin, 
Mason  B.  Lowry,  Calvin  M.  Slover,  J.  Eastabrook,  J.  W. 
Shipman,  Lewis  P.  Lively,  J.  H.  Blakeley,  William  Moores, 
C  P.  Turrentine,  J.  C.  L.  Aikin,  John  J.  Crouch,  John  M. 
Bradley,  Benjamin  Kellogg.  A.  B.  Winfield,  A.  Camberlin, 
Thomas  A.  Graham,  E.  A.  Stephenson,  James  P.  Hulse,  J. 
L.  C.  Aikin.  M.  C.  Manley. 

This  brings  us  to  the  close  of  the  civil  war.  Like  every 
other  portion  of  the  State,  these  pastoral  charges  in  the 
southeastern  part  of  the  State  suffered  greatly  on  account 
of  the  great  number  of  men  who  were  called  into  the  army, 
and  from  the  general  depression  that  followed,  but  they  were 
more  fortunate  than  many  other  sections  of  the  country. 
There  was  no  suspension  of  the  regular  services  in  any  of 
these  pastoral  charges  during  the  entire  conflict. 

The  session  of  the  Ouachita  Conference  for   1865   met   at 


326  HISTORY    OF    METHODISM    IN    ARKANSAS. 

El  Dorado,  and  as  no  Bishop  was  present,  Dr.  Andrew 
Hunter  was  chosen  to  preside  over  the  Conference.  The 
appointment  for  this  year  was  Burton  Williams.  The  fol- 
lowing list,  in  the  order  in  which  they  are  placed,  contains 
the  names  of  the  pastors  who  have  filled  this  charge  :  James 
R.  Harvey,  Joseph  Turrentine,  James  A.  Parker,  D.  H.  Line- 
baugh,  J.  C.  Rhodes,  T.  D.  VanValkenburg,  A.  C.  Biggs,  J. 
R.  Sherwood,  R.  P.  Wilson,  J.  M.  G.  Douglass.  J.  H.  Gold, 
John  H.  Bransford,  George  W.  Logan.  It  will  be  seen  from 
this  list  of  pastors  that  the  El  Dorado  Circuit  has  enjoyed 
the  ministrations  of  some  of  the  ablest  preachers  in  the 
Conference. 

The  El  Dorado  Circuit  formerly  embraced  the  territory 
now  occupied  by  the  Lapile  and  Atlanta  Circuits.  The 
Lapile  Circuit  lies  on  the  east  and  the  Atlanta  Circuit  lies 
on  the  west,  and  all  of  these  cover  an  excellent  section  of 
country,  in  which  there  are  a  number  of  mo"st  excellent 
village  and  country  Churches. 

New  London,  a  village  on  the  Lapile  Circuit,  is  the  center 
of  an  excellent  community,  and  for  a  number  of  years  the 
New  London  camp-ground  was  sustained  near  this  place  by 
the  Methodists  of  this  circuit. 

Among  the  laity  of  this  section  at  an  early  day  were  a 
number  of  most  excellent  families,  the  Wallaces,  Thomp- 
sons, Berrys,  Pitts,  Rhodes,  Sowells,  Whites,  Bowlings,  and 
others  who  planted  and  sustained  the  Church  at  an  early 
day.  Their  descendants  are  now  living  in  the  southern  part 
of  the  State  and  are  recognized  as  among  the  most  substan- 
tial citizens  of  the  country 

Among  the  excellent  laymen  of  the  El  Dorado  Circuit  we 
cannot  forget  the  name  of  Dr.  Gordon,  whose  ripe  schol- 
arship, intelligence,  liberality,  fervent  piety  and  devotion  to 
the  Church  endeared  him  to  all  who  came  within  the  circle  of 
his  influence.  He  was  for  a  number  of  years  the  principal 
of  the  Gordon  Academy,  where  he  educated  quite  a  number 


HISTORY    OF    METHODISM    IN    ARKANSAS.  327 

of  young  men  and  women,  who  occupy  respectable  positions 
in  society,  and  are  an  honor  to  the  communities  where  they 
live. 

The  village  of  Atlanta  is  the  center  of  an  excellent  Metho- 
dist community,  and  has  been  for  .many  years  the  home  of 
Joseph  Turrentine,  a  venerable  superannuated  minister  of 
the  Little  Rock  Conference. 

The  village  of  Mount  Holly,  which  lies  within  the  limits  of 
this  circuit,  is  the  center  of  a  very  large  and  intelligent  body 
of  Presbyterians,  one  of  the  most  noted  congregations  out- 
side of  the  large  towns  and  cities  of  that  denomination  in 
the  State. 

The  Baptists  are  also  very  numerous  in  this  part  of  the 
State,  and  have  a  number  of  excellent  churches  in  this 
county. 

BENTON. 

The  County  of  Saline,  of  which  Benton  is  the  county  site, 
was  organized  in  1835  out  of  territory  taken  from  Pulaski 
County.  The  Town  of  Benton  was  located  the  same  year. 
We  are  not  informed  as  to  the  exact  date  when  Methodism 
was  established  in  this  county.  We  know,  however,  that  it 
was  at  a  very  early  date.  Settlements  were  made  near  the 
Saline  River  about  the  time  that  Little  Rock  was  located  as 
the  capital  of  the  State,  We  know  from  the  traditions  of 
the  old  inhabitants  that  at  a  very  early  day  the  Methodist 
preachers  visited  that  portion  of  the  State. 

As  early  as  1835  it  was  embraced  in  the  Hot  Springs  Cir- 
cuit, William  G.  Duke,  preacher  in  charge.  In  1836  it  was  a 
part  of  the  Little  Rock  Circuit,  Henry  Cornelius,  preacher 
in  charge.  In  1837  the  Benton  Circuit  was  formed,  Henry 
Cornelius,  preacher  in  charge.  From  that  time  until  the 
present  it  has  continued  as  a  regular  appointment  of  the 
Conference  without  interruption,  until  the  present  time* 
The  following  is  the  list  of  pastors  who  have  served  this 
charge  in    the  order  of  their   appointment :     Henry  Corne- 


328  HISTORY    OF    METHODISM    IN    ARKANSAS. 

lius,  Andrew  Hunter,  Jacob  Custer,  Samuel  Robbins,  Foun- 
tain Brown,  William  B.  Mason.  Levi  C.  Adams,  Samuel 
Clarke,  Stephen  Carlisle,  John  Cowle,  T.  E.  Garrett,  J.  M. 
Boyd,  John  H.  Rice,  J.  W.  Shook,  William  T.  Anderson, 
Jesse  W.  Owen,  Burton  Williams,  William  J.  Scott,  Elijah 
Crowson,  John  J.  Partin,  Obadiah  Burnett,  J.  W.  Brandon, 
Thomas  S.  Tyson,  Ezekiel  N.  Watson,  William  J.  Davis,  C. 
M.  Slover,  A.  H.  Ferguson,  T.  D.  VanValkenburg,  James  M. 
Cline,  H.  Townsend  and  S.  N.  Burns. 

The  Benton  station  was  organized  in  1879.  The  follow- 
ing is  a  list  of  pastors  from  the  date  of  organization  :  S.  N. 
Burns,  J.  R.  Moore,  Lewis  B.  Hawley,  R.  P.  Wilson,  Charles 
D.  McSwain,  Ambrose  Jenkins,  T.  G.  Galloway,  and  M.  W. 
Manville.  The  pastorate  of  nearly  every  one  of  these  con- 
tinued for  two  and  three  years. 

For  many  years  Methodism  has  been  well  represented  in 
the  Town  of  Benton  and  in  the  surrounding  country.  The 
Benton  and  Collegeville  Circuits  are  both  contiguous  to  the 
Town  of  Benton,  and  have  within  their  borders  several  vil- 
lages and  populous  neighborhoods,  where  Methodism  is 
strongly  entrenched,  with  good  houses  of  worship,  and  an 
intelligent  and  devoted  membership. 

The  Salem  camp-ground,  located  four  miles  from  Benton, 
has  been  for  many  years  a  place  of  large  resort  for  the  sur- 
rounding country.  It  is  located  in  a  very  intelligent  and 
religious  community,  who  are  in  perfect  sympathy  with  the 
Church.  It  has,  in  a  very  large  degree,  escaped  the  evils 
that  too  frequently  attend  camp-meetings.  This  yearly 
gathering  has  been  a  great  blessing  to  that  community,  in 
that  they  have  been  able  to  conserve  the  good,  and  avoid 
the  evil  that  too  frequently  attends  such  large  gatherings  of 
Christians. 

The  village  of  Ccllegeville  has  been  for  years  the  home  of 
the  venerable  Andrew  Hunter,  whose  name  has  been  tor 
many  years  a  household  word  in   all   Arkansas   Methodism. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  329 

Saline  County  has  been  for  years  the  home  of  a  number  of 
old  Methodist  families.  Among  these  are  prominent  the 
Scotts,  Harveys,  Moores,  Packs,  Watsons.  Thompsons, 
Medlocks,  Camerons,  Crowsons.  Several  of  these  have 
been  represented  in  the  traveling  connection.  T.  D.  Scott, 
W.  J.  Scott,  J.  W.  Scott,  Frank  Scott,  Dr.  J.  R.  Harvey,  E. 
N.  Watson,  Harvey  Watson,  of  the  Little  Rock  Conference, 
are  all  representatives  of  the  Methodism  of  this  county. 

Of  recent  years  the  Towns  Bryant,  and  Alexander,  and 
Mabelvale,  on  the  railroad,  have  been  located,  and  neat, 
frame  churches  have  been  built,  and  congregations  organ- 
ized, so  that  Methodism  is  well  established  in  every  com- 
munity in  the  county. 

The  Cumberland  Presbyterians  have  a  neat  frame  church 
in  Benton,  and  a  small  organization  of  most  excellent  and 
devoted  Christians.  The  Baptists  have  a  number  of  large 
and  well  organized  congregations,  with  good  houses  of  wor- 
ship, in  Benton  and  the  surrounding  country.  An  examina- 
tion of  the  records  of  the  courts  of  this  county  will  show 
that  it  is  remarkably  free  from  crime,  and  that  a  very  high 
type  of  morality  prevails  among  the  people. 


CHAPTER  XXI. 

MoNTiCELLo — The  Churches — Circuit  Preachers — Or- 
ganized AS  A  Station — List  of  Pastors — Mount  Pleas- 
ant Circuit — Prominent  Local  Preachers — Laymen 
— Magnolia — Introduction  of  Methodism — Lists  of 
Pastors — Adjacent  Circuits — Towns  —  Batesville — 
First  Settlement — Early  Days — List  of  Pastors — 
Type  of  Inhabitants — Quitman — First  Settlers — The 
College  —  Adjacent  Charges  —  Fayetteville  —  The 
University  —  The  Pastors — The  Type  of  People  — 
Arkadelphia — The  First  Settlers — Mary  Dixon — 
The  Colleges — Waldron — The  Fourche  LeFevre. 

monticello. 

The  Town  of  Monticello  is  the  county  seat  of  Drew 
County,  and  is  on  the  Little  Rock,  Mississippi  River  and 
Texas  Railway,  and  contains  a  population  of  about  1500 
persons.  It  is  noted  for  the  intelligence  and  enterprise  of 
its  citizens,  and  is  the  center  of  commercial  and  social  influ- 
ence for  a  large  extent  of  territory.  The  Methodists,  Bap- 
tists, Presbyterians  and  Associate  Reform  Presbyterians 
have  each  a  house  of  worship.  In  numbers  and  influence 
these  denominations  stand  about  in  the  order  named.  The 
Methodists  have  one  of  the  most  commodious  and  best  ar- 
ranged houses  of  worship  in  all  Southeast  Arkansas. 

The  Monticello  Circuit  was  organized  in  1 850,  with  J.  S. 
McCarver,  preacher  in  charge.  During  this  year  the  Church 
was  removed  from  Rough  and  Ready,  a  village  about  one 
mile  south  of  the  Town,  to  its  present  location  in  the  Town 
of  Monticello,  which  became  a  regular  appointment  on  the 
circuit.  It  continued  to  be  an  appointment  on  the  circuit 
until  the  Annual  Conference  which  met  in  the  Town  of  Mon- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  33 1 

ticello  in  the  fall  of  1859,  raised  it  to  a  station.  Samuel 
Morris  was  the  preacher  in  charge  of  the  Monticello  Circuit 
for  the  year  1859,  and  under  his  efficient  labors  there  was  a 
gracious  revival  of  religion  in  the  Town  of  Monticello,  in 
which  the  Church  became  sufficiently  strengthened  to  sus- 
tain a  pastor. 

Horace  Jewell,  a  recent  transfer  from  the  Memphis  Con- 
erence,  was  appointed  to  the  newly  organized  station  as  the 
first  pastor.  This  was  a  year  of  great  prosperity  to  the 
Church  in  Monticello.  At  that  time  there  was  a  small  band 
of  earnest,  devoted  Christian  men  and  women,  who  laid  the 
foundation  for  a  prosperous  church  that  has  taken  rank 
among    the    most    prosperous   charges    of  the    Conference. 

Among  the  many  laymen  worthy  of  mention  I  recall  the 
names  of  George  Procise,  Dr.  S.  Cole,  James  Jackson,  James 
Jordan.  George  Procise  was  an  old  and  venerable  member 
of  the  Church,  of  large  experience,  and  being  a  man  of 
culture  and  intelligence  was  of  very  great  assistance  to  the 
pastor  in  his  pastoral  labors.  Dr.  Cole  had  but  recently 
been  converted,  but  being  a  man  of  vigorous  intellect  and 
thorough  consecration,  he  rapidly  developed  into  one  of  the 
finest  specimens  of  true  Christian  manhood.  James  Jack- 
son was  a  young  lawyer  of  promise,  who  developed  into  a 
sterling  lawyer  of  great  integrity  and  moral  worth,  illustrat- 
ing the  fact  that  a  man  may  be  a  successful  lawyer  and 
maintain  his  integrity  as  a  Christian.  James  Jordan  was  an 
older  man  and  of  longer  experience  than  the  two  last  men- 
tioned, and  while  he  was  a  very  quiet  and  unobtrusive  man,^ 
he  was  the  devoted  friend  of  the  preacher  and  the  Church, 
and  rendered  most  valuable  service  as  a  counsellor  and 
steward  in  the  Church. 

There  were  others  of  whom,  if  time  and  space  would  per- 
mit, honorable  mention  should  be  made.  These  that  I  have 
mentioned  have  all  passed  away  to  their  great  reward  above. 
Among  the  membership  of  that  Church  there  were  a  number 


332  HISTORY    OF    METHODISM    IN    ARKANSAS. 

of  faithful  elect  women  who  very  greatly  contributed  to  the 
prosperity  of  that  Church.  At  the  Conference  that  met  in 
Pine  Bluff  in  i860,  William  C,  Haislip  was  appointed  to  this 
charge.  He  began  his  ministry  under  the  most  favorable 
auspices,  and  there  was  the  prospect  of  a  prosperous  year  ; 
but  in  a  few  months,  liowever,  the  storm  of  war  swept  over 
our  Southland,  and  a  large  number  of  the  young  and  vig- 
orous members  of  the  Church  and  community  entered  the 
Confederate  army.  The  young  and  talented  pastor  entered 
the  army  as  the  captain  of  a  company.  With  the  pastor 
gone  from  the  fold  and  a  large  number  of  the  members  in 
the  army,  and  those  who  remained  at  home  intensely  excited 
over  the  condition  of  the  country,  and  filled  with  anxiety  for 
the  fate  of  the  dear  ones  on  the  tented  field,  there  was  but 
little  time  or  thought  to  be  given  to  the  Church  at  home. 
The  Church  at  Monticello,  like  many  others  in  the  State,  was 
well  nigh  destroyed  by  the  desolations  of  war;  there  were, 
however,  a  few  old  men  and  devoted  Christian  women  who 
stood  by  the  altars  of  the  Church  during  this  dark  period, 
and  when  the  storm  of  war  had  passed  away  they  formed  a 
nucleus  around  which  the  Church  was  gathered  and  contin- 
ued until  the  present  day.  Under  the  leadership  of  such 
faithful  pastors  as  John  F.  Carr,  James  R.  Harvey,  Marshall 
Wells,  A.  D.  Jenkins,  E.  N.  Evans,  M.  B.  Hill  and  others 
this  Church  has  become  one  of  the  most  important  charges 
in  the  Little  Rock  Conference.  Within  the  last  few  years 
the  old  church  building  has  been  replaced  by  oiie  of  the  most 
beautiful  and  conveniently  arranged  houses  of  worship  in  the 
State.  Connected  with  this  charge  there  is  an  excellent 
parsonage  for  the  pastor  and  another  for  the  Presiding  Elder 
of  the  district,  making  it  a  very  desirable  place  for  the  fam- 
lies  of  the  preachers.  The  adjacent  charges  are  very  con- 
venient to  the  station,  making  the  intercourse  between  the 
station  and  the  circuits  very  pleasant.  The  Mount  Pleasant 
Circuit  lies  very  near  the  town  and  is  one  of  the  most  con- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  333. 

veniently  arranged  circuits  in  the  Conference.  It  was  in  the 
bounds  of  this  circuit  that  J,  M.  Carr,  the  father  of  John 
Carr  of  the  Little  Rock  Conference,  lived,  and  David  Wells, 
A.  D.  Breedlove,  Marion  Green,  J.  A.  Rhodes,  J.  W.  Jordan 
and  others  of  equal  worth,  all  lived  and  laid  the  foundations 
of  the  Church  and  society  upon  such  a  solid  basis  of  morality 
and  religion  that  all  the  changes  of  population  have  not  been 
able  to  destroy.  Many  of  the  descendants  of  these  are  liv- 
ing in  these  communities  as  honored  and  respected  citizens 
and  members  of  the  Church. 

MAGNOLIA    STATION. 

The  Town  of  Magnolia  is  the  county  site  of  Columbia 
County. 

We  have  no  definite  information  as  to  the  time  when 
Methodism  was  introduced  into  this  part  of  the  State.  The 
minutes  for  1838  read,  Columbia  Circuit,  Peter  German.  This 
circuit  at  that  time  embraced  all  the  territory  contained  in 
Ouachita,  Columbia,  Union  and  Calhoun  Counties.  The  ap- 
pointments for  the  district  for  this  year  we;"e  :  Little  Rock 
District,  J.  C.  Parker  Presiding  Elder;  Little  Rock  Station, 
W.  H.  Bump;  Benton  Circuit,  A.  Hunter;  Pine  Bluff,  Ja- 
cob Custer;  Columbia  Circuit,  Peter  German;  Bartholowew, 
Mission,  Fountain  Brown  ;  Pulaski  Circuit,  C.  Groce.  This 
will  give  the  reader  some  idea  of  the  size  of  the  districts 
and  circuits  at  that  day. 

The  following  list  contains  the  names  of  the  pastors  who 
have  served  that  charge  in  the  order  of  their  appointments  : 
Peter  German,  James  C.  Cross,  Ethan  E.  Byron,  L.  B.  Den- 
nis, William  T.  Anderson,  John  F.  Truslow,  C.  M.  Slover. 
The  name  of  Magnolia  Circuit  appears  for  the  first  time  in 
1853.  John  M.  Bradley.  J.  M.  Stephenson,  W.  B.  Baxter, 
Elisha  Stephens,  J.  Hulse,  Malcolm  Turner,  Benjamin  L.  Kel- 
logg, Cyrus  P.  Swinney,  Joseph  G.  Ward,  William  M.  Ech- 
ols, Thomas  A.  Graham,  John  P.  Holmes,  Columbus  O. 
Steele,  Samuel  Morris,    W.  J.  Davis,   E.  N.  Watson,  James. 


334  HISTORY    OF    METHODISM    IN    ARKANSAS. 

A.  Parker,  H.  H.  Watson,  George  W.  Mathews.  D.  H.  Line- 
baugh,  W.  W.  Graham.  Magnolia  Station  was  formed  in 
1883.  Charles  D.  McSwain  ;  Magnolia  Circuit,  D'Arcy 
Vaughn.  Magnolia  Station,  James  C.  Rhodes,  Wade  Pres- 
ton, H.  H.  Watson,  James  R.  Harvey.  John  R.  Sanders.  It 
will  be  seen  from  this  list  of  pastors  that  the  Magnolia  Sta- 
tion and  Circuit  have  enjoyed  the  pastoral  services  of  some 
of  the  most  efficient  and  honored  members  of  the  Little 
Rock   Conference, 

There  is  a  good  church  building  in  Magnolia  and  an  ex- 
cellent membership.  The  Magnolia  Circuit  has  a  number 
of  most  excellent  village  and  country  appointments,  making 
it  a  very  pleasant  pastoral  charge.  The  following  figures 
taken  from  the  minutes  of  1891,  will  show  that  Methodism 
has  a  strong  hold  upon  the  people  of  this  county  : 

Magnolia  Station,  210  members;  Magnolia  Circuit,  361 
members ;  Stephens  and  Waldo,  383  members.  This  last 
'lies  nearly  all,  but  not  quite,  within  Columbia  County.  The 
Atlanta  Circuit  also  lies  partly  within  this  county. 

It  will  be  seen  from  the  minutes  of  the  Conference  that 
this  entire  region  of  the  Conference  has  enjoyed  the  minis- 
trations of  some  of  the  most  efficient  men  in  the  State.  At 
an  early  and  formative  period  of  the  Church  such  men, 
either  as  pastors  or  Presiding  Elders,  as'  Andrew  Hunter, 
WilHam  P.  Ratcliffe,  William  Moores,  A.  R.  Winfield  and 
later,  James  A.  Parker,  E.  N.  Watson,  James  R.  Harvey, 
H.  H.  Watson,  B.  G.  Johnson,  W.  J.  Davis,  George  W. 
Mathews  and  others  of  equal  note. 

BATESVILLE. 

Batesville,  the  county  site  of  Independence  County,  is 
one  of  the  oldest  towns  in  the  State.  Independence  County 
was  formed  in  1820  out  of  territory  taken  from  Lawrence 
■County.  We  have  no  means  of  knowing  positively  when 
the  first  society  was  organized  at  Batesville.  We  know  that 
the  Methodist  preachers  entered  that  part  of  the  State  at  a 


HISTORY    OF    METHODISM    IN    ARKANSAS.  335 

very  early  date.  Spring  River  Circuit  was  formed  in  1815, 
and  as  the  circuits  at  that  early  day  were  very  irregular  in 
shape,  we  know  that  the  neighborhood  where  Batesville  now 
stands  was  visited  by  these  early  preachers,  and  think  it 
probable  that  societies  were  formed  at  a  very  early  date. 
The  Town  of  Batesville  was  established  about  1821,  and  was 
located  on  lands  donated  by  Robert  and  Jesse  Bean.  It 
was  named  after  James  Woodson  Bates,  first  Delegate  in 
Congress  from  Arkansas  Territory. 

The  first  society  was  formed  in  the  Town  of  Batesville  by 
Burwell  Lee,  in  1835.  The  Batesville  Circuit  was  formed  in 
1836.  Ansel  Webber  and  Philip  Asborne  were  the  preachers 
for  that  year.  The  statistics  for  Batesville  Circuit  for  the 
year  show  a  membership  of  94  whites  and  42  colored. 

The  first  session  of  the  Arkansas  Conference  met  in  Bates- 
ville this  year.  So  that  Batesville  Jias  the  honor  of  having 
entertained  the  first  session  of  the  Arkansas  Conference. 
The  house  in  which  the  Conference  was  held  is  still  stand- 
ing, and  is  pointed  out  to  visitors  as  one  of  the  landmarks 
of  the  early  days  in  Batesville.  There  are.  those  in  Bates- 
ville who  have  a  very  distinct  recollection  of  this  Conference, 
and  are  able  to  describe  many  of  the  old  preachers  that 
were  in  attendance  upon  its  sessions. 

The  following  preachers  traveled  the  Batesville  Circuit  : 
In  1837-38,  John  L.Irwin;  in  1839-40,  Juba  Eastabrook. 
In  1841  the  Batesville  Station  was  organized,  Jacob  Custer, 
preacher  in  charge.  The  statistical  report  at  the  close  of 
the  year  was  72  whites  and  53  colored.  In  1842-43,  Jerome 
B,  Annis;  in  1844,  Issa  M.  McElroy  ;  membership,  55  whites 
and  44  colored.  It  will  be  observed  by  the  attentive  reader 
that  there  was  a  large  decrease  in  membership  during  the 
year.  In  1843,  there  were  ^6  whites  and  50  colored;  in 
1844,  there  were  55  whites  and  44  colored  members  reported, 
showing  a  large  decrease  in  the  membership.  The  causes 
that   led   to  this  large  decrease  in  the  membership  at  Bates- 


336  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ville  were  in  operation  over  the  entire  State.  The  general 
minutes  report  a  decrease  of  965  whites  and  29  colored 
within  the  Arkansas  Conference.  The  causes  which  led  to 
the  division  of  the  Church  in  1844  had  been  at  work  for 
several  years. 

The  strength  of  the  station  had  been  so  greatly  reduced 
that  in  1845  Batesville  was  placed  in  the  Batesville  Circuity 
George  P.  Poage,  preacher  in  charge;  in  1846,  John  J.  Rob- 
erts, Joseph  M.  Stephenson  ;  in  1847,  John  J.  Roberts.  In 
1848  the  Batesville  Station  reappears,  with  Stephen  Carlisle^ 
Presiding  Elder.  The  reports  show  that  there  were  95  white 
and  57  colored  members.  In  1849,  Augustus  R.  Winfield. 
This  year  marks  an  era  not  only  in  the  history  of  Methodism 
in  Batesville,  but  throughout  the  entire  State.  There  was  a 
large  increase  in  the  membership  of  the  Church  ;  from  a 
total  membership  of  152  the  previous  year,  there  was  now 
reported  a  membership  of  246.  In  1850,  J.  L.  C.  Aiken; 
in  185 1,  Gideon  W.  Cottingham  ;  in  1852,  to  be  supplied; 
in  1853,  H.  O.  Perry  ;  in  1854,  to  be  supplied  ;  in  1855,  A. 
M.  Barrington;  in  1856,  A.  H.  Kennedy;  in  1857,  John  H. 
Rice  ;  in  1858,  John  H.  Rice;  in  1859,  Sidney  R.  Trawick; 
in  i860,  to  be  supplied;  in  1861,  to  be  supplied;  in  1862, 
W.  R.  Foster;  in  1863,  Mortimer  B.  Pearson  ;  in  1864,  Wil- 
liam Shepherd  ;  in  1865,  Burwell  Lee;  in  186S,  to  be  sup- 
plied; in  1869-70,  T.  C.  Ellis;  in  1871,  Edgar  Orgain.  From 
this  date  the  Batesville  Station  has  been  served  by  pastors 
in  the  following  order :  E.  A.  Garrison,  W.  B.  Littlejohn, 
John  W.  Bosewell,  JuHan  C.  Brown,  S.  G.  Shaw,  Josephus 
Anderson,  Edgar  M.  Pipkin,  N.  B.  Fizer,  S.  C.  Stone,  R.  S. 
Deener.  Several  of  these  pastors  remained  in  the  station 
two,  three  and  four  years. 

Batesville  has  been  noted,  for  many  years,  for  the  inteUi- 
gence  and  refinement  of  the  people.  In  many  respects  it 
resembles  the  old  staid  towns  east  of  the  Mississippi  River 
in  the  older  Southern  States.  It  will  be  remembered  that  at 


HISTORY    OF    METHODISM    IN    ARKANSAS.  33/ 

a  very  early  date  Soulesbury  Institute  was  located  here,  and 
the  good  influence  exerted  by  that  school,  has  been  felt  until 
the  present  day.  It  has  been  for  several  years  the  site  of  the 
Arkansas  College,  a  Presbyterian  school,  and  was  for  many 
years  under  the  presidency  of  that  grand  old  educator,  Dr. 
Long,  and  is  now  under  the  management  of  his  son,  Prof. 
Long,  who  is  a  worthy  successor  of  his  noble  father. 

The  Methodist  Church  has  greater  numerical  strength  in 
Batesville  than  any  other  denomination.  They  have  one  of 
the  best  houses  of  worship  in  the  State  and  a  most  excellent 
and  convenient  parsonage  for  the  comfort  of  the  pastor. 
At  the  last  session  of  the  Annual  Conference,  West  Bates- 
ville Mission  was  organized  and  placed  under  the  pastorate 
of  Julien  C.  Brown.  With  such  an  effective  organization 
and  excellent  house  of  worship,  there  is  a  bright  future  for 
Methodism  in  Batesville.  An  examination  of  the  minutes 
of  the  Conference  will  show  that  there  has  been  a  steady 
increase  in  the  membership  of  the  Church,  and  in  the  sup- 
port of  its  institutions. 

Methodism  not  only  occupies  a  commanding  position  in 
the  Town  of  Batesville,  but  it  has  a  strong  hold  upon  the 
people  of  the  district.  The  numbers  in  the  various  pastoral 
charges  indicate  that  Methodism  is  numerically  strong 
throughout  the  district.  For  while  there  are  but  few  towns, 
and  these  are  very  small — the  greater  part  being  only  small 
villages — it  is  strong  where  strength  is  most  effective  for  real 
good,  the  country  places  of  the  district.  An  examination 
of  the  different  charges  will  give  us  a  clearer  insight  into  the 
true  condition  of  the  Church  in  this  part  of  the  State  : 

Name  of  Charge.  No.  Members.. 

Batesville    Station 281 

Sulphur  Rock  Circuit 641 

Jamestown   Circuit 241 

Bethesda  Circuit 432 

Evening  Shade  Circuit 319, 

22-M 


338  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Ash  Flat  Circuit 350 

Calamine  Circuit 275 

Salem  Circuit    501 

Viola  Circuit    245 

Newburg  Circuit 649 

Melbourne    Circuit 375 

Mountain  View  Circuit 290 

Cedar  Grove  Circuit 388 

Oil  Trough  Circuit 327 

It  will  be  seen  from  these  figures  that  the  circuits  of  this 
district  are  all  numerically  good  and  strong  circuits ;  that  the 
Methodist  is  the  strongest  ecclesiastical  denomination  in  all 
that  country. 

QUITMAN    STATION. 

The  Town  of  Quitman  is  located  in  Cleburne  County,  and 

is  especially  noted   as  the  site  of  the  Quitman  College,  an 

institution   of  learning   under  the   patronage  of  the   M.   E. 

Church,    South.     The   first  mention   that  we    have    of  the 

introduction  of  Methodism   in   the   neighborhood    of  where 

Quitman  now  stands  was  in  1842,   when  it  was  embraced  in 

the  Little  Red   River  Mission.     A.  L.   Kavanaugh  was   the 

preacher  in    charge,  and    John   Harrell   was  the   Presiding 

Elder.       In   1843  Mount  Vernon  Church,    now    known    as 

* 
Goodloe's   Chapel,   was  organized.     H.   Hubbard   was    the 

preacher  in  charge  during  that  year.  This  was  the  first 
preaching  in  that  neighborhood.  This  church  at  its  organi- 
zation was  composed  of  the  following  members :  T.  H. 
Goodloe,  wife  and  two  or  three  of  their  sefvants.  In  a  short 
time  they  were  joined  by  Brothers  Smith  and  Harris.  Mrs. 
Harriet  Goodloe  and  Mrs.  E.  G.  Harten  were  the  first  female 
members  to  join.  Father  Goodloe,  as  Theodore  Goodloe 
was  familiarly  called,  has  given  us  some  very  interesting 
items  in  reference  to  the  early  days  of  Methodism  in  that 
part  of  the  State.  When  he  came  to  the  State  in  1842  the 
Gargile,  Hamilton,  Martin,  Lay  and   Garner   families    were 


HISTORY    OF    METHODISM    IN    ARKANSAS.  339 

living  on  Martins  Creek,  Armistead  Wood  was  then  con- 
sidered the  father  of  the  Methodist  Church  in  that  commu- 
nity. In  1S43  ^"<^  1844  Henry  Hubbard  was  the  preacher 
in  charge.  In  1845  Levi  C.  Adams  was  appointed  to  this 
work.  He  was  an  Englishman  by  birth,  and  although  he 
was  an  excellent  preacher  he  was  greatly  lacking  in  a  knowl- 
edge of  the  common  affairs  of  life.  An  amusing  story  is 
told  of  his  knowledge  of  gardening.  During  his  absence 
upon  his  circuit  his  wife  planted  some  beans,  and  when  he 
came  home  he  saw  what  he  thought  was  the  seed  bean  on 
the  stalk  of  the  young  plant,  and  he  reproved  his  wife  for 
planting  the  bean  wrong  end  down,  and  proceeded  to  pull 
up  the  plant  and  place  the  top  in  the  ground.  The  year  be- 
fore he  came  to  this  work  he  attended  a  meeting  within  the 
bounds  of  the  circuit,  and  such  was  the  press  of  company 
that  he  found  great  difficulty  in  obtaining  lodging  ;  he  felt 
that  the  people  were  lacking  in  hospitality,  and  said  that  he 
never  would  return  to  that  community  unless  the  judgment 
day  was  held  at  that  place.  When  he  came  to  the  circuit 
the  next  year  he  was  twitted  by  the  people  as  coming  to 
the  judgment.  He  was,  however,  well  received  by  them  as 
their  pastor.  The  next  preacher  was  Stephen  Parish.  He 
has  the  honor  of  having  held  the  first  camp-meeting  ever 
held  in  that  country.  He  was  an  excellent  preacher  and 
well  adapted  to  deal  with  the  condition  of  affairs  that  ex- 
isted in  a  new  and  rough  state  of  society.     While  traveling 

the  Lewisburg  Circuit,  a  Mr.  O behaved  in  such  a  way 

as  to  call  forth  a  reproof  from  the  preacher,  v/ho  immedi- 
ately proceeded  to  take  hold  of  the  offender  and  carry  him 
to  a  black-jack  tree  and  rub  his  back  against  it.  When  re- 
leased from  the  grasp  of  the  preacher  he  turned  upon  him 
as  though  he  would  attack  him,  but  seeing  the  look  of  de- 
termination upon  the  face  of  the  preacher,  he  turned  and 
fled  as  though  he  was  running  for  his  life.     Mr.  O was 


340  HISTORY    OF    METHODISM    IN    ARKANSAS. 

afterwards  conveited  and  joined  the  Church  and  became  a 
consistent  Christian  and  a  friend  of  the  preacher. 

The  following  preachers  in  the  order  named  were  appointed 
to  this  work  :  R.  Martin,  R.  G.  Brittain,  Green  M.  Boyd, 
George  A.  Dannelly,  C.  N.  McGuire,  James  M.  Burkhart, 
William  E.  Whittenberg,  J.  R.  N.  Bell. 

The  Quitman  Circuit  was  formed  in  1874.  This  circuit 
was  served  by  pastors  in  the  following  order  :  J.  A.  Peebles, 
Thomas  J.  Smith,  William  H.  Corley. 

Quitman  Station  was  formed  in  1881.  The  following  is 
the  list  of  pastors  in  the  order  named  :  B.  C.  Matthews, 
John  R.  Steele,  J.  F.  Hall,  S.  H.  Babcock  and  O.  H.  Tucker. 

Since  the  formation  of  the  Quitman  Station,  the  Quitman 
Circuit  has  been  served  in  the  following  order:  A.  C.  Ray, 
George  Williams,  W.  R.  Gardner,  J.  F.  Hall,  A.  C.  Ray.  J. 
S.  Clower. 

As  early  as  1844  a  Church  was  organized  on  Mortar 
Creek  known  as  the  Mortar  Creek  Church.  About  the 
same  time  the  Protestant  Methodists  organized  a  church  at 
the  same  place  and  increased  to  about  one  hundred  mem- 
bers. About  the  year  1882  this  church  disbanded  and  the 
membership  united  with  the  surrounding  churches  of  the 
M.  E.  Church,  South. 

Some  rather  amusing  stories  are  told  of  the  preachers  and 
people  of  that  early  day.  It  is  said  that  upon  one  occasion 
Henry  Hubbard  was  preaching  to  a  congregation,  when  a 
lady  came  into  the  Church"  followed  by  a  dog,  which  created 
a  good  deal  of  disturbance  by  growling  in  a  very  threatening 
manner  at  every  one  that  came.  The  preacher  requested 
some  one  to  remove  the  cause  of  the  confusion,  but  no  one 
paid  any  attention  to  the  request.  The  preacher  then  left 
the  pulpit  and  came  down  to  the  dog,  and  seizing  him,  car- 
ried him  to  the  door  and  threw  him  out.  He  then  returned 
to  the  pulpit  and  finished  his  sermon  in  peace. 

A  great  change  has  come  over  that  entire  region  of  coun- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  34I 

try.  Not  only  the  Town  of  Quitman,  but  the  entire  surround- 
ing country,  is  now  filled  with  as  intelligent,  refined  and 
moral  a  people  as  can  be  found  in  any  part  of  the  State. 
Quitman  College  is  making  its  impress  for  good  upon  all  the 
surrounding  country,  A  healthy,  vigorous  type  of  Method- 
ism is  growing  up  in  all  that  country. 

FAYETTEVILLE. 

Fayetteville  has  principally  been  noted  a^  the  site  of  the 
State  University.  Washington  County,  of  which  Fayette- 
ville is  the  county  site,  is  in  the  extreme  northwestern  part 
of  the  State,  being  bounded  on  the  west  by  the  Cherokee 
line  of  the  Indian  Territory,  and  there  being  but  one  county 
on  the  north  between  it  and  the  State  of  Missouri.  The 
county  was  organized  in  1828,  and  the  county  seat  was 
founded  in  the  same  year.  It  will  be  seen  from  this  that 
Fayetteville  is  one  of  the  old  towns  of  the  State. 

We  have  no  means  of  ascertaining  the  exact  date  when 
Methodism  was  established  in  Fayetteville.  The  first  dis- 
tinct mention  that  we  have  of  Methodism  iathat  portion  of 
the  State  was  in  1831,  when  the  minutes  read,  Washington, 
John  Kelly.  It  is  possible  that  this  territory  had  been  oc- 
cupied before  this,  and  had  been  known  by  some  other 
name.  The  statistical  report  at  the  close  of  the  year  was 
250  white  members.  The  next  year  the  minutes  read, 
Washington  Circuit,  Alvan  Baird.  The  statistical  report  was 
279  white  members.  In  1834,  Washington  Circuit,  H.  G. 
Joplin;  in  1835,  John  Harrell;  in  1836,  Wilham  H.  Bump; 
in  1837,  Hiram  Gering;  in  1838,  John  Harrell,  P.  E.  Fay- 
etteville had  now  advanced  to  sufficient  importance  to  give 
the  name  to  the  district;  Jerome  B.  Annis,  P.  C;  in  1839, 
Andrew  Hunter;  in  1840,  Jacob  Custer  and  W.  A.  Cobb; 
in  1841,  William  T.  Anderson  and  William  Cardwell;  in 
1S42,  Stephen  CarHsle  and  H.  Hubbard.  The  name  of  the 
circuit  was  now  changed  from  Washington  to  Fayetteville 
■Circuit.     This   pastoral   charge  was  filled   in   the  following 


342  HISTORY    OF    METHODISM    IN    ARKANSAS. 

order,  some  of  the  pastors  remaining  the  full  term  of  two 
years:  H.  C.  Boyers,  Alexander  Avery,  Thomas  Stanford, 
Lewis  Marshall,  R.  M.  Morgan  and  M.  C.  Manley,  Lewis  P. 
Lively  and  Young  Ewing,  Walter  Thornberry.  In  185;^ 
Fayetteville  was  made  a  station  with  John  Rhyne  as  pastor. 
The  succession  of  pastors  Vv^as  George  A.  Schaefifer,  R.  W. 
Hammett,  Thomas  Stanford,  William  M.  Robbins,  J.  Banks, 
William  Mathis,  E.  J.  Daune,  Jerome  Hardson,  S.  D.  Gaines^ 
T.  Wainwright,  J.  J.  Roberts,  S.  A.  Mason,  R.  S.  Hunter.  F. 
A.  Jeffett,  William  Penn,  M.  E.  Butt,  B.  H.  Greathouse.  E. 
A.  Tabor.  An  examination  of  the  minutes  for  1890  will 
show  that  the  Fayetteville  District  has  the  largest  member- 
ship of  any  district  in  the  Arkan^sas  Conference.  Those  who 
planted  Methodism  in  that  part  of  the  State  laid  a  secure 
foundation  upon  which  to  build,  and  they  have  been  suc- 
ceeded by  faithful  men  who  have  carried  on  the  work  to  a 
large  degree  of  success. 

The  following  items  from  the  Rev.  M.  D.  Steele  will  be 
read  with  interest  by  those  who  are  acquainted  with  that 
part  of  the  State  :  "  Elm  Spring  is  a  small  village  located 
in  Washington  County.  The  Elm  Spring  Circuit  was  or- 
ganized in  18 — ,  and  was  formerly  a  part  of  the  Fayetteville 
Circuit.  The  Church  at  Elm  Spring  was  organized  sometime 
in  the  forties.  The  church  building  was  burned  down  during 
the  war,  so  that  when  services  were  resumed  after  the  return 
of  peace  they  were  held  in  private  houses  for  a  time.  The 
Church  was  reorganized  in  1865,  and  I  began  to  hold  ser- 
vices in  this  place  ;  a  glorious  revival  followed  which  lasted 
about  two  years,  in  which  I  was  assisted  by  Rev.  Martin 
Thornburgh  and  Rev.  James  Simpson,  local  preachers. 
During  this  time  there  were  about  120  accessions  to  the 
Church  ;  among  that  number  were  P.  B.  Hopkins,  of  the 
Arkansas  Conference,  and  Benjamin  H.  Greathouse,  for  many 
years  a  member  of  the  same  Conference.'' 


HISTORY    OF    METHODISM    IN    ARKANSAS.  343 

ARKADELPHIA 

Clark  County,  of  which  Arkadelphia  is  the  county  site, 
was  formed  in  i8i8,  and  was  the  fourth  county  organ- 
ized in  the  State.  Among  the  first  settlements  made  in  the 
State  were  those  near  where  Arkadelphia  now  stands.  Ark- 
adelphia is  beautifully  located  on  the  Ouachita  River,  and 
has  for  many  years  been  the  center  of  trade  for  a  large  re- 
gion of  country.  For  many  years  before  the  building  of 
the  Iron  Mountain  Railroad,  Arkadelphia  was  at  the  head 
of  steamboat  navigation  on  the  Ouachita  River,  but  since 
the  building  of  that  road  navigation  has  entirely  ceased  on 
the  Ouachita  above  Camden.  Arkadelphia  is  a  typical 
Southern  town,  and  is  justly  regarded  as  one  of  the  most 
moral,  intelligent  and  cultured  towns  in  the  State,  and  is 
surrounded  by  one  of  the  best  communities  that  can  be  found 
anywhere  in  the  Southwest. 

Settlements  were  made  at  a  very  early  day  where  Arka- 
delphia now  stands.  In  i8iO,  Adam  Blakeley,  Isaac  Cates^ 
Samuel  Parker,  and  Abner  Hignite  settled  at  this  place^ 
which  was  then  called  Blakele\'town,  after  Adam  Blakeley, 
who  had  erected  a  small  store  at  the  place.  There  was  one 
old  French  family,  by  the  name  of  LeBoeuf,  living  near  the 
place.  In  iSii,  John  Hemphill  and  family,  and  Mary  Dixon, 
his  mother-in-law,  came  from  South  Carolina.  About  the 
same  time  John  and  Jacob  Barkman  settled  near  the  place. 
John  Hemphill  established  the  salt  works  near  Arkadelphia 
in  1815,  which  proved  to  be  a  profitable  investment  for  a 
number  of  years,  and  supplied  the  people  with  salt  when  it 
would  have  been  very  difficult  to  obtain  it  from  any  other 
source.  Among  the  early  settlers  of  Clark  County  may  be 
mentioned  the  Logans,  Callaways,  Arnetts,  Petit,  Bennetts, 
Huddlestons,  Brittons,  Crows,  McLaughlins,  Strouds,  Wil- 
sons, Stroups,  Sloans,  Hardins,  Jones,  McKinneys  and  Col- 
baths.  The  descendants  of  these  early  settlers  are  many  of 
them  to  be  found  in  various  parts  of  the  State. 


344  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Mrs.  Mary  Dixon,  of  whom  mention  has  been  made,  de- 
serves more  than  a  passing  notice  at  our  hands.  She  pur- 
chased in  1820  the  first  tract  of  land  sold  by  the  government 
in  the  Arkansas  Territory.  It  was  320  acres  eight  miles  south- 
west of  Arkadelphia,  near  the  Bozeman  farm.  To  her  belongs 
the  honor  of  being  instrumental  in  the  establishment  of  the 
first  Methodist  Church  in  Clark  County.  She  was  a  very 
remarkable  woman.  It  is  said  that  up  to  the  age  of  90 
she  was  in  the  habit  of  riding  to  Arkadelphia,  a  distance  of 
twelve  miles,  and  returning  the  same  day.  She  died  in  1843 
at  the  extreme  age  of  91  years. 

Among  the  early  settlers  of  the  county  were  the  follow- 
ing families  as  early  as  1817  and  1818:  The  Logans,  John 
Callaway,  William  Arnett,  Lee  Petit,  William  Bennett,  Hud- 
dleston,  Brittons,  the  Crows,  McLaughlins,  Wells,  Souther- 
man,  Colbath,  Winfield,  William  Stroup,  Adam  Stroud.  A 
little  later  came  James  Sloan,  the  Hardins,  Nat  K,  Jones, 
the  Brownings,  Lewis  Randolph,  and  a  number  of  others  of 
equal  note.  Many  of  their  descendants  are  living  in  the 
county  at  this  time.  We  have  no  means  of  ascertaining  the 
exact  date  when  Methodism  was  introduced  into  Arkadel- 
phia, but  we  know  that  there  was  Methodist  preaching  there 
soon  after  the  location  as  the  county  site  in  1842. 

There  had  been  Methodist  preaching  in  the  county  for  a 
number  of  years..  We  have  already  seen  that  the  first 
Church  was  established  by  Mrs.  Mary  Dixon  at  a  very  early 
date.  As  early  as  1836  this  territory  was  embraced  in  the 
Ouachita  Circuit,  and  was  traveled  by  Fountain  Brown.  In 
1837  it  was  called  Benton  Circuit ;  the  preacher  was  Henry 
Cornelius.  In  1838,  Andrew  Hunter  ;  in  1839,  Jacob  Custer. 
In  1840  it  was  called  Ouachita  Circuit,  Arthur  Simmons, 
preacher.     In  1841,  Fountain  Brown  ;  in  1842,  L.  Dennis. 

The  Arkadelphia  Circuit  first  appears  on  the  minutes  for 
1847,  Theophilus  E.  Garrett,  preacher  in  charge.  The  fol- 
lowing is  the  list   of  pastors   for  Arkadelphia   Circuit  in  the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  345 

order  named  :  Robert  W.  Kirby,  J.  M.  Stephenson,  James 
E.  Cobb,  John  J.  Crouch,  John  H.  Blakeley,  R.  H.  Carter, 
W.  B.  Baxter,  Samuel  Morris,  Joseph  M.  Stephenson, 
Marcus  C.  Manley. 

The  Arkadelphia  Station  was  formed  in  1859,  James  E. 
Cobb,  preacher  in  charge.  The  same  year  the  Arkadelphia 
District  was  formed,  John  M.  Bradley,  Presiding  Elder.  In 
i860,  W.  P.  Ratcliffe  ;  in  1861,  James  E.  Cobb;  in  1862,  J. 
E.  Stanley;  in  1864,  E.  N.  Watson  ;  in  1865,  James  E.  Cald- 
well. The  following  is  a  list  of  pastors  in  the  order  in 
which  they  were  appointed  to  the  charge  :  Cadesman  Pope, 
John  F.  Carr,  M.  H.  Wells,  C.  F.  Evans,  Cadesman  Pope, 
C.  O.  Steele,  G.  B.  Baskerville,  R.  C.  Atchley,  J.  R.  Moore, 
John  McLaughlin,  H.  M.  Whaling. 

The  Methodists  of  Arkadelphia  have  a  large,  well-ar- 
ranged and  well-furnished  house  of  worship,  and  an  ex- 
cellent parsonage  for  the  pastor.  The  district  parsonage, 
a  good  building,  is  located  at  this  place. 

Arkadelphia  is  noted  for  its  excellent  schools.  The  Bap- 
tist College,  a  most  excellent  school,  under  the  presidency 
of  Professor  Conger,  is  doing  excellent  educational  work  for 
that  Church.  The  Methodists  have  the  Arkadelphia  Metho- 
dise College,  with  Rev.  G.  C.  Jones,  President.  He  is  the  son 
of  that  veteran  educator,  Amos  Jones,  of  Tennessee,  whose 
superior  as  an  educator  cannot  be  found  in  all  the  South. 
With  such  superior  educational  advantages,  Arkadelphia  is 
destined  to  be  one  of  the  most  refined  and  cultured  cities  in 
the  State. 

WALDRON. 

Scott  County  was  organized  in  1833,  and  in  a  short  time 
after  this  Waldron  was  selected  as  the  county  site.  No 
doubt  there  was  regular  preaching  in  that  portion  of  the 
State  at  an  early  day.  As  far  back  as  1840  we  read  of  the 
Fource  LeFevre  Circuit.  While  we  have  no  means  of  ascer- 
taining the  extent  of  that  work,  judging  from  the  names   of 


346  HISTORY    OF    METHODISM    IN    ARKANSAS. 

neighboring  works,  we  suppose  it  must  have  included  all' 
the  country  lying  along  the  Fourche  LeFevre  and  Petit 
Jean  Rivers,  embracing  portions  of  territory  lying  within  the 
present  Fort  Smith,  Clarksville  and  Dardanelle  Districts. 
The  preacher  for  that  year  was  Jacob  Whitesides.  In  1841, 
we  read  Fourch  LeFevre,  Samuel  Clark.  In  1842,  we  have 
Perryville  Mission  embracing  this  territory;  in  1843,  H.  W. 
Balsh ;  in  1844,  Thomas  Leach;  in  1845,  Travis  Owen  ;^ 
in  1848,  Jesse  Bond;  in  1849.  E.  F.  McNabb.  The  Wal- 
dron  Circuit  was  formed  in  1850,  J.  B.  Shefiford.  In  1852, 
John  Rhyne ;  in  1853,  Benoni  Harris;  in  1854,  John  S. 
Mathis;  in  1855,  A.  L.  Chadwick ;  in  1858,  Benjamin  F. 
Benefield  ;  in  1 859-60,  left  to  be  supplied;  in  1861,  J.  W. 
Patton  ;  in  1862,  F.  M.  Moore,  who  remained  on  the  work 
until  1865.  While  the  law  of  the  Church  did  not  permit  a 
preacher  to  remain  upon  the  same  pastoral  charge  for  a 
longer  term  than  two  years,  yet  the  necessities  of  the  case  in 
some  instances  during  the  war  period  made  it  absolutely 
necessary  for  a  preacher  to  remain  for  a  longer  time.  Like 
every  other  portion  of  the  State,  the  Church  in  this  section 
suffered  greatly  from  the  effects  of  the  war.  In  1868,  we 
read  Waldron,  to  be  supplied  ;  in  1869,  W.  R.  Knowlton. 
The  following  are  the  pastors  for  this  work  in  the  order 
named,  beginning  with  the  year  1880  :  Thomas  J.  Reynolds, 
F.  A.  Taft,  J.  W.  Shook,  J.  E.  Martin,  N.  E.  Fair,  H.  W. 
Brooks,  J.  L.  Hayes,  James  Cox,  D.  J.  Weems,  S.  S.  Key,  J. 
L.  Hays,  J.  S.  Clower,  J.C.  Weaver,  J.  W,  Deshazo. 

The  following  account  of  the  early  days  in   that  part   of 
the  State  will  be  of  interest  to  the  reader  : 

"Joseph  F.  Gaines  and  wife  came  from  Fayette  County, 
Tennessee,  to  Scott  County,  Arkansas,  in  1837,  ^^^  settled 
on  the  Fourche  LeFevre  River.  At  that  time  there  were 
no  public  roads,  and  but  few  families  had  found  their  way 
to  the  valley.  There  was  no  preaching  anywhere  in  all  that 
region  of  country,  and   Mrs.  Gaines  was  the  only  professor 


HISTORY    OF    METHODISM    IN    ARKANSAS.  347 

of  religion  in  all  that  country.  She  had  been  converted  at 
an  early  age  in  West  Tennessee,  and  had  enjoyed  the  ad- 
vantage of  regular  religious  service.  The  wickedness  of 
this  rude  population  was  a  great  trial  to  this  devoted  Chris- 
tian, for  such  was  the  disregard  of  the  Sabbath  that  it  was 
the  principal  day  for  shooting,  hunting,  killing  beeves,  visit- 
ing and  engaging  in  trade.  Two  or  three  times  a  week  they 
would  meet  for  a  general  carousal.  Matters  continued  in 
this  way  for  about  three  years,  during  which  there  was  na 
religious  service  of  any  kind,  not  even  a  prayer  meeting. 
There  were  children  nearly  grown  who  did  not  know  what  a 
preacher  was,  so  dense  was  the  ignorance  of  the  people 
on  religious  questions.  At  last  Mrs.  Gaines  heard  that  a 
Methodist  preacher  would  hold  religious  service  near 
by.  The  news  was  well  circulated  and  the  whole  community 
came  out  to  see  and  hear  the  preacher.  They  listened 
awhile  and  then  sent  their  children  to  light  their  pipes  and 
smoked  while  the  sermon  was  being  delivered  to  them. 
After  this  the  circuit  preacher,  Adams,  gave  them  a  regular 
appointment  for  preaching,  but  very  little  was  accomplished 
until  some  Tennessee  Methodists  came  out  and  settled  in  the 
community.  About  the  year  1842  Rev.  John  Cowle,  of  pre- 
cious memory,  was  appointed  to  the  Fort  Smith  Circuit,  and 
succeeded  in  establishing  Methodism  in  Scott,  Sebastian  and 
the  surrounding  counties.  In  the  course  of  a  few  years. 
Col.  Gaines  and  his  children  united  with  the  Church.  From 
this  small  beginning  Methodism  has  grown  until  there  are 
now  are  two  large  circuits — the  Waldron  and  Fourche — 
in  Scott  County,  with  more  than  500  members,  a  number  of 
good  church  buildings,  Sunday-schools,  and  other  evidences 
of  church  prosperity." 

We  sometimes  become  discouraged  at  the  little  progress 
made  by  the  Church  in  certain  places  and  at  certain  periods 
of  the  history  of  the  Church,  but  when  we  take  into  account 
a  longer  period — a  number  of  years,  and  compare  the  con- 


34^  HISTORY    OF    METHODISM    IN    ARKANSAS. 

dition  of  the  Church   at  that  time  with  its  present  position, 
we  are  often  made  to  exclaim,  "  What  hath  God  wrought !" 

SEARCY. 

The  Town  of  Searcy  in  White  County  derives  its  impor- 
tance from  being  a  noted  watering  place  and  an  important 
educational  center.  It  was  located  as  the  county  site  of 
White  County  in  1837. 

We  have  no  means  of  ascertaining  the  date  of  the  first 
Methodist  preaching  or  the  organization  of  the  first  Metho- 
dist society  in  Searcy.  We  know  that  Methodist  preachers 
visited  the  community  where  Searcy  is  located  at  a  very 
early  day.  That  portion  of  the  State  was  embraced  at  as 
early  a  date  as  1836  in  what  was  then  called  the  Little  Rock 
Circuit,  Henry  Cornelius  preacher  in  charge.  In  1842  this 
territory  was  embraced  in  the  Little  Red  River  Mission,  A. 
L.  Kavanaugh,  preacher  in  charge.  The  appointments  for 
this  mission  were  in  the  following  order:  Henry  Hubbard, 
John  G.  Alexander,  L.  C.  Adams,  Robert  Martin,  Robert  G. 
Brittain.  In  185 1  the  name  was  changed  to  Searcy  Mission, 
R.  G.  Brittain  preacher  in  charge.  Then  follows  the  names 
of  the  preachers  in  the  following  order:  Jesse  Boyd, 
Richard  Dodson,  John  H.  Mann,  Edward  T.  Jones  and  Wil- 
liam T.  Noe. 

The  Searcy  Station  was  formed  in  1859.  John  Rhyne  was 
the  first  pastor.  Then  follows  in  succession  the  names  of  S. 
R.  Trawick,  R.  H.  Dodson,  George  A.  Schaeffer,  C.  S.  Floyd, 
James  Mackey,  John  H.  Dye,  Josephus  Anderson,  F.  A. 
Jeffett,  E.  A.  Garrison.  E.  M.  Pipkin,  J.  M.  Talkington  and 
Horace  Jewell.  Some  of  these  were  appointed  to  this  station 
two  and  four  years  in  succession.  After  the  formation  of  the 
Searcy  Station,  the  Searcy  Circuit  was  continued  and  was 
served  by  pastors  in  the  following  order:  M.  B.  Pearson, 
W.  H.  Gilliam,  R.  G.  Brittain,  James  Talkington,  George 
Schaeffer,  Z.  T.  Bennett,  G.  A.  Dannelly,  R.  P.  Harwood,  H. 
T.  Harvey,  E.   M.  Baker,  William   L.  King,  W.  A.  Pender- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  349 

grass  and  James  Talkington.  It  will  be  seen  from  this  list 
of  pastors  that  Searcy  Station  and  Circuit  have  been  favored 
with  the  pastoral  services  of  some  of  the  most  prominent 
preachers  in  the  State,  men  whose  names  are  known  not 
only  throughout  the  State,  but  who  are  well  known  in  other 
Conferences,  men  who  have  frequently  been  honored  by  the 
confidence  of  the  Church  in  placing  them  in  positions  of 
usefulness  and  great  responsibility. 

In  1876  the  congregation  at  Searcy  had  increased  until  it 
became  necessary  to  build  a  larger  and  more  commodious 
house  of  worship,  when  they  built  a  neat  brick  church, 
in  which  the  congregation  has  continued  to  worship  until  the 
present  time.  The  establishment  of  the  schools  and  the  in- 
crease in  population  has  made  it  necessary  to  rebuild  or  else 
enlarge  the  present  house  so  as  to  accommodate  the  in- 
creased number  of  attendants  upon  the  services. 

The  Church  at  Searcy  has  been  more  than  ordinarily 
blessed  in  the  presence  of  an  unusual  number  of  devoted 
women,  whose  saintly  lives  have  been  a  benediction  to  the 
Church.  Here  lives  the  widow  of  Stephen  Carlisle,  a  saintly 
woman  of  large  experience,  and  the  widow  of  George 
Schaeffer,  and  the  widow  of  E.  M.  Baker,  members  of  the 
White  River  Conference,  and  other  elect  ladies. 

It  has  been  and  now  is  the  home  of  a  number  of  devoted 
laymen,  whose  influence  for  good  has  greatly  aided  in  the 
establishment  of  the  Church  in  Searcy  and  the  surrounding 
country.  Searcy  has  been  noted  for  several  years  as  one  of 
the  most  thorough  prohibition  towns  in  the  State.  Local 
option  prevails  throughout  the  county,  and  the  utmost  vigi- 
lance prevails  in  the  execution  of  the  laws  against  intemper- 
ance, as  they  are  sustained  by  a  strong  public  sentiment 
that  makes  it  a  comparatively  easy  thing  to  enforce  the  laws 
against  offenders.  Methodism  has  a  strong  hold  upon  the 
people  of  White  County,  and  is  the  leading  Church  in  every 
neighborhood. 


350  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Beebe  Station,  in  this  county,  i?  a  strong  and  pleasant 
•charge,  in  the  pleasant  Town  of  Beebe.  The  adjacent  cir- 
cuits are  all  excellent  charges,  and  abound  in  devoted  and 
intelligent  Methodists. 

OTHER    DENOMINATIONS. 

The  Baptists,  Presbyterians  and  Cumberland  Presbyte- 
fians,  all  have  organizations  and  church  buildings  in  Searcy. 
The  Baptists  and  Presbyterians  have  neat  brick  houses  of 
worship,  while  the  Cumberland  Presbyterians  have  a  neat 
frame  church.  The  Methodist  Episcopal  Church  (Northern 
Methodist)  have  an  organization  and  church  building  at 
Judsonia,  on  the  Iron  Mountain  Railroad,  in  this  county. 
They  also  have  an  organization  and  house  of  worship  at 
Beebe  in  this  county.  Next  to  the  Methodists  the  Baptists 
are  the  most  numerous  denomination  in  the  county  ;  then 
follows  the  Cumberland  Presbyterians,  Presbyterians,  with  a 
few  scattering  members  of  other  communions  throughout 
the  county.  The  Methodist  Church,  however,  has  largely 
the  ascendancy  in  the  county  in  numerical  strength  and 
influence. 

SCHOOLS. 

The  Galloway  Female  College,  the  pride  of  Searcy,  was 
located  at  this  place  in  1888,  and  the  first  session  opened  in 
September,  1889,  under  the  presidency  of  Rev.  S.  H.  Bab- 
cock.  The  success  of  the  school  has  surpassed  the  expecta- 
tions of  its  most  sanguine  friends.  The  College  is  a  large 
brick  structure,  and  is  furnished  with  every  modern  con- 
venience for  the  successful  training  of  young  ladies.  It  is 
'beautifully  located  within  an  inclosure  of  eighteen  acres. 
The  Rev.  John  H.  Dye,  D.D.,  has  recently  been  elected  to 
the  presidency  of  the  school,  and  has  surrounded  himself 
with  an  excellent  faculty  of  experienced  teachers. 

The  Searcy  College,  an  undenominational  school,  was 
founded  in  1883,  as  a  male  and  female  college.  In  1890  the 
female  department  was  eliminated  from  the  school,  and  it 


HISTORY    OF    METHODISM    IN    ARKANSAS.  35 1 

became  a  male  college.  In  1891  a  large  and  well  arranged 
college  building  was  erected  on  a  beautiful  site  near  the 
town.  The  presidency  of  this  school  has  recently  passed 
into  the  hands  of  Rev.  S.  H.  Babcock,  whose  reputation  as 
a  college  president  will  no  doubt  add  to  the  efficiency  of  the 
school.  The  Select  Female  School,  under  the  control  of 
Mrs.  Willis  and  Miss  Tapscott,  is  an  excellent  institution  of 
learning,  and  greatly  adds  to  the  reputation  of  Searcy  as  an 
educational  center. 

We  would  fail  to  do  justice  to  the  memory  of  the  sainted 
dead  if  we  did  not  mention  the  names  of  some  of  the  lay- 
men who  in  former  years  contributed  so  faithfully  to  the 
laying  of  the  foundation  of  Methodism  in  this  part  of  the 
State ;  such  names  as  Joseph  Fautner,  T.  B.  King,  I.  N. 
Moore,  O.  Patty,  J.  D.  Armstrong,  W.  C.  Petty  and  John 
Marsh. 

FORT  SMITH. 

The  City  of  Fort  Smith,  as  the  second  city  in  size  in  Ar- 
kansas, and  located  on  the  border  between  the  State  of  Ar- 
kansas and  the  Indian  Territory,  has  long  been  the  center  of 
influence  for  a  large  part  of  the  State.  From  the  first  es- 
tablishment of  missionary  stations  among  the  Indians  in  the 
northwestern  part  of  the  State,  there  were  regular  services 
by  the  Methodist  preachers  in  that  part  of  the  State.  The 
first  mention,  however,  that  we  have  of  a  distinct  appoint- 
ment in  Fort  Smith  was  in  1840,  when  the  Fort  Smith  Cir- 
cuit was  formed.  The  appointments  in  regular  order  from 
that  time  were  Thomas  Berthoff,  Levi  Adams,  H.  C.  Boyers, 
L.  W.  Moreland,  John  J.  Roberts,  H.  W.  Balch,  H.  A.  Sugg, 
J.  Eastabrook.  Fort  Smith  was  organized  into  a  separate 
charge  in  1850,  with  J.  Eastabrook  as  preacher  in  charge. 
In  1852  Joseph  Turrentine.  From  this  date  the  pastors  were 
T.  E.  Garrett,  Joseph  Turrentine,  A.  R.  Winfield,  R.  F.  Col- 
burn,  R.  W.  Hammett,  A.  H.  Kennedy.  The  Fort  Smith 
District    was    formed    in    1859,    Russell   Reneau,    Presiding 


352  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Elder.  The  preacher  for  the  Fort  Smith  Station  was  George 
A.  Schaeffer.  In  i860,  Russell  Reneau  ;  1861,  John  Rhyne  ; 
1862-65,  William  Wilson;  in  1868,  H,  M.  Granada;  in  1869, 
Thomas  Wainwright ;  in  1870,  H.  M.  Granade.  The  station 
was  regularly  filled  from  this  time  in  the  following  order, 
some  of  the  pastors  remaining  for  two,  three,  and  four  years  : 
S.  S.  Key,  S.  H.  Babcock,  B.  H.  Greathouse,  R.  M.  Tidings, 
V.  V.  Harlan,  F.  A.  Jeffett.  In  1881  the  second  charge  was 
organized.  Howard  Street  and  Mulberry  Street  were  the 
names  of  the  appointments.  The  appointments  then  follow 
in  order :  J.  W.  Boswell,  F.  A.  Jeffett,  J.  L.  Massey,  J.  A.  An- 
derson, Julien  C.  Brown,  B.  H.  Greathouse,  J.  T.  Bagwell. 

There  are  two  churches  in  Fort  Smith — First  Church, 
valued  at  $20,000,  and  Central  Church,  valued  at  $5000. 

A  list  of  the  pastoral  charges  with  their  numerical  strength 
will  give  the  reader  an  idea  of  the  position  of  the  Methodist 
Church  in  that  part  of  the  State : 

Fort  Smith,  First  Church 276  Members. 

Fort  Smith,  Central  Church   .  .  .255  *' 

Fort  Smith  Circuit 483  " 

Greenwood  Circuit 378  " 

Hackett  City  Circuit 246         " 

Mansfield  Circuit 394         " 

Charleston  Circuit 335  " 

Paris  Circuit 171  " 

Booneville  Circuit 308         " 

Magazine  Circuit 243         " 

Waldron  Circuit 400         " 

Cauthron  Circuit 180         " 

Big  Creek  Mission 43         "  , 

Caulksville  Circuit 203         " 

VAN    BUREN. 

The  Town  of  Van  Buren  was  organized  about  the  year 
1835.  As  early  as  183 1  a  post  office  was  established  at  the 
place  and  called  Van  Buren.    In  1835  Mr.  Phillips  had  a  sale 


HISTORY    OF    METHODISM    IN    ARKANSAS.  35$ 

of  lots,  and  from  this  we  date  the  organization  of  the  town. 
In  an  article  written  for  the  Western  Methodist,  in  1872,  by 
Dr.  H.  R.  Withers,  we  have  a  sketch  of  the  origin  of  Meth- 
odism in  Van  Buren  : 

"  The  Rev.  John  Harrell,  Superintendent  of  the  Indian 
Mission  Conference,  came  here  long  b,efore  the  town  came, 
preached  under  the  trees  to  trappers,  stragglers,  the  few 
settlers  and  the  *  wild  man  ' — preaching  the  word  and  organ- 
izing Methodism.  He  was  the  Presiding  Elder  when  the 
Van  Buren  Circuit  '  entered  its  appearance'  on  the  Con- 
ference journal  in  1840,  and  the  Rev.  Benjamin  F.  Harris 
was  the  preacher.  W.  A.  Cobb  was  here  in  1841,  and  in 
1842,  Van  Buren  and  Fort  Smith  became  a  'station,'  with 
H.  Boyer  as  pastor.  Bro.  Boyer,  at  the  following  Confer- 
ence, reported  45  white  92  colored  members.  L.  M.  Moor- 
land occupied  the  station  in  1843,  ^"^^  ^to.  J.  J.  Roberts  was 
stationed  here  in  1844,  though  the  appointments  for  that 
year  do  not  appear  in  the  journal.  I  have  been  thus  particu- 
lar in  setting  out  the  above  dates  and  names,  chiefly  to  cor- 
rect an  error  into  which  our  highly  esteemed  Bishop  Mc- 
Tyeire  was  led,  last  fall,  by  some  brother,  in  the  matter  of 
'  planting  Methodism  in  Van  Buren.'  The  Rev.  J.  J.  Rob- 
erts is  entitled  to  the  gratitude  of  all  Methodists  for  his. 
moral  heroism  on  this  as  well  as  many  other  hard-fought 
battle-fields.  And  this  correction  cannot  injure  him,  while 
it  does  justice  to  the  grandest  name  in  Methodism  west  of 
the  river — John  Harrell.  This  veteran  planted  Methodism 
here.  He  first  threw  our  banner  to  the  breeze  in  Northwest 
Arkansas  at  a  time  when  the  Missouri  Conference  extended 
to  the  mouth  of  Red  River." 

The  following  is  a  list  of  pastors  in  Van  Buren  from  1846 :, 
H.  W.  Balch,  H.  A.  Sugg,  L.  P.  Lively,  W.  T.  Thornberry, 
Jesse  S.  McAlister,  Young  Ewing,  Richard  F.  Colburn, 
Burwell  Lee,  A.  H.  Kennedy,  James  L.  Denton,  George  A. 
Schaeffer,  C.  W.  Coursey,  L.  P.  Lively,  S.  S.  Key,  Sidney- 

23— M 


354  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Babcock,  W.  T.  Boiling,  R.  S.  Hunter,  B.  H.  Greathouse, 
B.  L.  Ferguson,  J.  W.  Kaigler,  J.  A.  Anderson,  G.  W, 
Boyles,  F.  S.  H.  Johnson,  George  W.  Hill,  D.  J.  Weems,  R. 
M.  Traylor,  W.  H.  W.  Burns. 

The  Van  Buren  Station  has  a  house  of  worship  valued  at 
j^5000,  and  a  parsonage  valued  at  ^I200. 

HELENA. 

The  City  of  Helena  dates  its  existence  as  a  town  from  the 
year  1829.  Previous  to  this  time  it  had  been  a  trading  point 
of  some  importance,  on  the  Mississippi  River.  As  early  as 
the  year  1800  William  Patterson,  Sylvanus  Phillips  and  Philip 
Rames,  together  with  a  number  of  others,  moved  from  Ken- 
tucky to  Arkansas  and  settled  within  about  three  miles  of 
the  mouth  of  the  St.  Francis  River,  at  a  point  known  for 
many  years  as  Little  Prairie,  on  the  west  bank  of  the  Mis- 
sissippi River.  During  this  summer  William  Patterson  cut 
the  large  cane  that  stands  in  the  place  where  the  City  of 
of  Helena  now  stands.  We  have  no  means  of  knowing  ex- 
actly when  Mr.  Patterson  was  licensed  to  preach,  but  we  do 
know  that  at  the  session  of  the  Western  Conference  for  the 
year  1804  he  was  received  on  trial  in  the  traveling  connec- 
tion. At  that  time  the  Western  Conference  embraced  all  of 
Kentucky,  Tennessee  and  all  the  territory  west  of  the  Mis- 
sissippi River.  We  find  William  Patterson  on  the  Scioto 
Circuit  in  1804;  in  1805  he  was  on  the  Gyandott  Circuit;  in 
1806,  Claibourne  Parish,  La.;  in  1807,  Wilkinson  Circuit;  in 
1808,  Fairfield  Circuit;  in  1809,  Holston  Circuit;  in  1810, 
Nollichuckie  Circuit;  in  1 8  li,  French  Broad;  in  i8i2,  Shelby 
Circuit;  in  1813,  Lexington  Circuit.  An  examination  of 
these  appointments  will  show  that  a  part  of  the  time  Mr. 
Patterson  was  west  of  the  Mississippi  River  and  not  far  from 
the  southern  boundary  of  the  State,  and  while  we  have  no 
positive  evidence  that  he  ever  preached  at  Helena,  we  think 
it  probable  that  he  would  have  visited  his  old  neighbors  and 
preached  to  them. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  355 

John  Patterson,  son  of  William  Patterson,  was  born  at 
Helena  in  1800,  and  lived  to  the  great  age  of  eighty  years, 
and  from  him  much  of  the  information  was  received  in  ref- 
erence to  this  early  settlement.  The  first  positive  informa- 
tion that  we  have  in  reference  to  the  introduction  of  relig- 
ious service  in  this  colony  was  in  1818.  William  Harrison 
Baily  and  his  pious  wife  came  from  Kentucky  that  year  and 
settled  at  Helena.  This  Mr.  Baily  was  a  nephew  of  William 
Henry  Harrison — President  Harrison.  Mr.  Baily  was  a  very 
devoted  Methodist,  and,  although  he  was  not  a  minister,  in 
the  absence  of  the  regular  minister  he  would  hold  religious 
services.  Although  he  was  not  a  physician,  yet  being  a  man 
of  good  education,  he  knew  something  of  the  nature  of 
medicine,  and  would  visit  the  sick  and  relieve  their  wants, 
and  in  this  way  he  very  greatly  endeared  himself  to  the  peo- 
ple. He  opened  his  house  for  the  accommodation  of  his 
neighbors  and  held  prayer-meetings  for  them  in  his  own 
house,  and  in  this  way  laid  the  foundation  for  the  first  Meth- 
odist congregation  in  Helena.  We  have  no  means  of  know- 
ing when  the  first  Methodist  Church  was  organized  in  Helena. 
The  first  positive  information  that  we  have  is  that  in  1823  a 
local  preacher,  Benjamin  Burrows,  from  Kentucky,  settled  in 
Helena  and  lived  there  for  about  one  year,  when  he  moved 
a  few  miles  out  from  Helena.  He  began  to  preach  to  such 
small  congregations  as  he  could  collect;  he  made  no  effort 
to  organize  societies,  but  simply  preached  wherever  he  could 
find  a  congregation.  Being  an  old  man,  as  he  was  going 
from  Helena  to  his  home  on  foot,  he  was  overtaken  in  a  snow 
storm  and  perished,  and  was  found  by  his  neighbors  next 
day  frozen  to  death. 

In  1824  another  local  preache*-,  Littleton  Martin,  settled 
near  where  Burrows  lived.  In  1825  Jacob  Hern  was  sent 
into  Phillips  County  to  organize  societies.  He  was  a  very 
eccentric  man,  and  interpreted  literally  the  language  of 
Christ,  and  would  carry  neither  staves  nor  scrip,  nor  have 


3S6  HISTORY    OF    METHODISM    IN    ARKANSAS. 

two  coats  or  hats  or  shoes.  He  was  universally  recognized 
as  a  good  man  notwithstanding  his  oddities.  In  1829  L.  M. 
Harris,  another  local  preacher,  came  into  this  community. 
Of  him  it  was  said  that  he  did  more  than  any  other  local 
preacher  to  establish  Methodism  in  this  part  of  the  State. 
In  1829  we  have  the  first  appointment  from  the  Conference 
for  the  Helena  Circuit — John  Harris.  From  this  time 
Helena  has  been  a  regular  appointment  in  the  Conference. 
In  this  connection  we  have  additional  information  in  refer- 
ence to  this  devoted  servant  of  Christ.  He  was  born  in 
Montgomery  County,  Tennessee,  in  1792.  His  early  ad- 
vantages were  confined  to  the  advantages  afforded  by  the 
country  schools  of  that  day.  While  quite  young  he  moved 
to  the  neighborhood  of  New  Madrid,  Mo.  He  was  converted 
and  joined  the  Methodist  Church  in  1812.  He  was  licensed 
to  preach  in  1816,  and  joined  the  traveling  connection  in 
1817.  He  is  described  as  being  a  small  man,  about  five  feet 
and  ten  inches  high,  dark  hair  and  eyes,  and  would  weigh 
about  one  hundred  and  thirty  pounds.  He  was  a  little  lame 
on  account  of  a  fall  he  received  from  a  horse  when  a  boy. 
John  Harris  remained  two  years  on  the  Helena  Circuit.  He 
was  succeeded  by  Fountain  Brown.  The  Helena  Circuit 
was  filled  by  pastors  in  the  following  order  :  Micah  Casteel, 
John  P.  Neill,  S.  Wakeley,  John  H.  Rives,  James  S.  Newman. 
In  1838  Helena  was  regarded  as  of  sufficient  importance 
to  give  the  name  to  the  district,  Helena  District,  William  P. 
Ratcliffe,  Presiding  Elder.  Helena  Circuit,  Spencer  Walters, 
W.  B.  Mason,  John  M.  Steele,  S.  Freeman,  R.  R.  Burts, 
Charles  H.  Edwards,  G.  W.  Cottingham.  Helena  Station  was 
formed  in  1848.  William  P.  Ratcliffe  was  the  first  station 
preacher.  In  the  minutes  for  this  year  we  read,  white  mem- 
bers, 62  ;  colored  members,  26.  The  following  is  the  list  of 
pastors:  H.  A.  Sugg,  John  P.  Roberts,  W.  H.  Gillispie,  John 
H.  Rice,  William  H.  Gilliam,  Benoni  Harris,  James  L.  Denton^ 
J.  J.  Roberts. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  35/ 

During  the  period  of  the  civil  war,  after  1863  until  the 
close,  the  appointments  for  Helena  were  merely  nominal 
ones.  From  1868,  William  T.  Noe,  James  L.  Denton,  Edgar 
Orgain,  Julian  C.  Brown,  F.  A.  Jeffett,  Edgar  M.  Pipkin,  W. 
F.  Wilson,  J.  C.  Hooks,  in  the  order  named. 

CLARKSVILLE    STATION. 

The  first  mention  that  we  have  of  Clarksville  as  the  name 
of  a  pastoral  charge  was  in  1841,  Juba  Eastabrook  ;  1842,  J. 
F.  Truslow  and  M.  B.  Lowery;  1843-4,  W.  T.  Anderson;  in 
1845,  James  W.  Shipman  ;  in  1846,  Nathan  Taylor;  in  1847, 
John  M.  Steele;  in  1848,  W.  A.  Cobb;  in  1849,  J-  J-  Pitt- 
man;  in  1850-1,  Young  Ewing ;  in  1852,  W.  T.  Thornberry  ; 
in  1853,  C.  M.  Slover;  in  1854-5,  James  D.  Andrews;  in 
1856,  James  L.  Denton;  in  1857,  John  M.  Deason  ;  in  1858, 
George  Emmett;  in  1859,  Burwell  Lee;  in  i860,  C.  M. 
Slover;  in  1861,  William  Shepherd;  in  1862-3,  William 
Robins;  in  1865,  Russell  Reneau  ;  in  1868,  C.  H.  Gregory; 
in  1^69-70,  N.  Futrell;  in  1871,  B.  Williams. 

Clarksville  Station  was  formed  in  1872,  Hariston  R. 
Withers.  From  this  date  we  have  the  pastors  of  Clarksville 
Station  in  the  order  in  which  their  names  appear:  J.  L. 
Burrow,  J.  J.  Roberts,  T.  M.  C.  Birmingham,  Josephus 
Loving,  B.  H.  Greathouse,  S.  H.  Babcock,  J.  W.  Kaigler,  J. 
L.  Massey,  J.  W.  Boswell,  W.  D.  Mathews,  N.  Futrell,  R. 
M.  Traylor. 


CHAPTER  XXII. 

History  of  Methodist  Schools — Methodism  the  Friend 
OF  Education — Kingswood  School — Cokesbury — Mis- 
sion Schools — Conference  of  1844 — Ratcliffe, Agent 
— Washington  Seminary — Soulesbury — Bluff  Spring 
— Camden  Female  College — QuitmanCollege — Wash- 
ington High  School — Arkansas  Female  College — 
Altus  College — Hendrix  College — Galloway  Col- 
lege— Arkadelphia  College. 

The  history  of  Methodism  would  be  incomplete  without  a 
notice  of  the  schools  that  have  been  organized  and  sus- 
tained by  the  Church.  It  has  been  said  by  some  who  are 
not  informed  upon  the  subject  that  while  the  Methodist 
Church  has  been  actively  and  successfully  engaged  in  evan- 
gelical work  and  is  peculiarly  adapted  to  the  conditions  of 
society  in  a  new  country  and  the  outlying  districts  in  the 
older  communities,  that  other  communions,  especially  the 
Episcopal  and  Presbyterian,  are  better  qualified  for  the 
work,  and  are  actually  doing  more  to  promote  the  cause  of 
Christian  education  than  the  Methodists.  An  examination 
of  the  statistics  of  the  country  reveals  the  fact  that  the 
Methodist  Church  has  in  active  operation  more  schools  and 
colleges,  and  a  larger  number  of  pupils  attending  them,  than 
any  other  denomination  in  the  United  States.  An  examina- 
tion of  the  catalogues  and  the  course  of  study  required  will 
show  that  the  standard  is  just  as  high  in  Methodist  schools 
as  in  any  others. 

An  eminent  writer  has  said  that  "  Methodism  was  cradled 
in  a  university  though  it  was  born  in  the  Epworth  Rectory," 
It  could  not  therefore  be  indifferent,  much  less  hostile  to 
the  education  of  the  people,  though  its  poverty  and  its  ab- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  359 

sorption  in  more  directly  moral  labors  for  their  elevation, 
did  not  at  first  allow  much  scope  to  its  educational  meas- 
ures. Wesley,  however,  never  lost  sight  of  such  measures, 
and  it  is  an  interesting  fact  that  the  year  which  is  recognized 
as  the  epoch  of  Methodism,  the  date  of  its  field  preaching, 
and  among  the  miserable  people  where  the  latter  began,  it 
also  began  the  first  of  its  literary  institutions. 

Whitfield  laid  the  corner-stone  of  the  Kingswood  school, 
and  kneeling  upon  the  ground,  surrounded  by  reclaimed  and 
weeping  colliers,  prayed  that  "the  -gates  of  hell  "  might  not  • 
prevail  against  it,  while  the  prostrate  multitudes  now  awak- 
ened to  a  new  intellectual,  as  well  as  moral  life,  responded 
with  hearty  amen.  Wesley  reared  it  with  funds  which  he 
received  from  the  income  of  his  college  fellowship  or  re- 
ceived from  the  contributions  of  his  followers.  It  was  the 
germ  of  the  later  institution  that  bears  his  name.  Lady 
Maxwell,  a  pious  and  intelligent  Methodist,  gave  Mr.  Wes- 
ley ^800  towards  his  Kingswood  school.  Its  system  of  in- 
struction was  remarkably  thorough,  and  its  comparatively 
few  students  were  placed  under  a  faculty  of  no  less  than  six 
teachers. 

Among  the  first  subjects  that  engaged  the  attention  of 
Bishop  Asbury,  in  arranging  for  the  more  successful  and  in- 
telligent work  of  the  Church,  was  the  organization  of  a 
school  for  the  benefit  of  the  infant  Church  in  America.  His 
traveling  companion,  John  Dickens,  drew  up  a  subscription 
for  what  Asbury  called  a  "  Kingswood  School  in  America," 
and  which  he  hoped  would  be  for  the  glory  of  God  and  the 
good  of  thousands.  After  consultation  with  Dr.  Coke,  they 
determined  to  build  a  college,  and  Abingdon  was  selected 
as  the  site.  The  new  college  was  named  for  the  two  Bishops 
— Cokebury  College. 

These  facts  fully  vindicate  the  early  Methodists  against  the 
charge  or  even  insinuation  that  the  Methodist  Church  has 
ever  been  unfriendly  to  the  cause  of  Christian  education. 


360  HISTORY    OF    METHODISM    IN    ARKANSAS. 

The  Church  in  many  instances  has  acted  very  unwisely  in 
its  methods  of  building  schools  and  colleges,  and  has  fre- 
quently greatly  suffered  from  the  adoption  of  unwise  methods. 
But  even  these  misguided  efforts,  resulting  too  often  in  dis- 
aster, have  been  the  result  of  misdirected  zeal,  laying  plans 
upon  a  scale  too  great  for  the  ability  of  the  Church  to  con- 
summate. 

That  the  Methodist  Church  in  Arkansas  committed  some 
grave  blunders,  in  the  attempt  to  furnish  the  membership 
with  adequate  schools  for  the  education  of  the  youth  of  the 
Church,  will  not  be  questioned  by  any  one  acquainted  with 
the  facts,  and  yet  these  efforts  were  not  altogether  in  vain. 

While  the  success  of  these  schools  has  not  always  been 
in  proportion  to  the  labor  and  money  expended,  much  real 
good  was  accomplished  in  the  efforts  made  for  the  advance- 
ment of  learning  in  the  Church.  In  many  instances  we 
have  learned  wisdom  by  our  failures. 

As  early  as  1833  successful  efforts  were  made  to  establish 
mission  schools  among  the  Indians  within  the  Territory  of 
Arkansas.  The  minutes  of  the  Conference  for  that  year 
show  that  appointments  were  made  for  the  following  schools  ; 
Mcintosh  School,  No.  i,  Harris  Joplin  ;  Wyans  School,  No. 
2,  John  N.  Hammill ;  Hawkins  School,  No.  3,  Alvin  Baird  ; 
Hardridges  School,  No.  4,  Henry  Ferryman  ;  Lewis  School, 
No.  5,  to  be  supplied  ;  South  Arkansas  School,  No.  6,  to  be 
supplied  ;  Adairs  School,  Burwell  Lee,  Thomas  Berthoff ; 
Chisms  School,  Richard  Overby.  These  schools  were  con- 
tinued among  the  Indians  until  the  organization  of  the  In- 
dian Conference  in  1844. 

While  these  identical  schools  by  these  names  have  not 
been  continued  until  the  present  time,  they  have  been 
merged  into  other  schools  which  exist  in  a  flourishing  condi- 
tion to  the  present  day.  These  schools  have  been  of  in- 
calculable good  to  the  Indians,  and  have  contributed  in  a 
large  degree  to  their  present  advanced  position  in  civilization. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  361 

The  first  distinct  mention  that  we  have  of  any  Conference 
action  towards  the  estabHshment  of  Church  schools  in  Ar- 
kansas was  in  1844,  when  WilHam  P.  Ratcliffe  was  appointed 
"  agent  for  Conference  seminaries."  At  the  session  of  the 
Conference  for  1844  a  committee  on  education  was  ap- 
pointed, consisting  of  J.  Parker,  J.  Custer  and  J.  Easta- 
brook.  They  reported  the  following  resolutions,  which 
were  adopted  : 

Resolved,  That  we  approve  of  the  erection  of  two  semi- 
naries of  learning  of  high  order  within  the  bounds  of  this 
Conference,  one  north  and  one  south. 

Resolved,  That  they  shall  be  conducted  on  the  self-sus- 
taining system,  after  all  the  necessary  buildings  have  been 
provided. 

Resolved,  That  the  Bishop  now  present  be  respectfully 
requested  to  appoint  a  suitable  agent  whose  duty  it  shall  be 
to  visit  the  most  important  parts  of  the  Conference,  receive 
propositions  for  the  buildings,  obtaining  subscriptions  and 
donations  and  doing  all  other  matters  for  the  completion  of 
the  object  contemplated  in  the  first  resoluti6n. 

William  P.  RatclifYe  was  appointed  agent  for  Conference 
seminaries.  J.  Harrell  and  J.  F.  Truslow  were  appointed 
to  help  him  in  the  northern,  J.  Custer  and  A.  Hunter  in  the 
southern  parts  of  the  State.  It  is  very  difficult  for  us  to 
fully  appreciate  the  labors  of  these  heroic  men.  It  was  seed 
sowing,  and  the  Church  of  today  is  reaping  the  fruits  of 
their  generous  labors.  The  day  of  great  things  is  always 
preceded  by  the  day  of  small  things.  One  class  must  sow 
before  the  other  can  reap. 

It  does  not  appear  from  the  minutes  that  there  were  any 
schools  in  actual  existence.  The  appointment  was  doubt- 
less made  in  view  of  establishing  some  schools  that  had 
been  projected  but  never  fully  consummated.  At  the  Con- 
ference of  1846  Jacob  Custer  was  appointed  agent  for 
Washington  Male  and  Female  Seminary.       The  minutes  for 


362  HISTORY    OF    METHODISM    IN    ARKANSAS. 

1847  read:  Agent  for  Washington  Male  and  Female  Semi- 
nary, Lewis  S.  Marshall;  in  1848  the  minutes  read  Lewis 
P.  Lively,  agent  for  Washington  Seminary  ;  in  1849  P.  C. 
Turrentine  was  appointed  superintendent  of  Washington 
Male  and  Female  Seminary,  with  H.  C.  Thweat  as  agent 
for  the  school.  The  same  year  Soulesbury  Institute  wss 
organized  at  Batesville.  The  minutes  read  Soulesbury  In- 
stitute, to  be  supplied.  It  was  supplied  by  Benjamin  Wat- 
son, who  transferred  this  year  from  the  Memphis  Conference. 

This  school  was  located  at  Batesville,  and  for  several 
years  it  was  well  patronized  and  did  excellent  .service  for 
the  Church  in  that  [art  of  the  State.  The  minutes  read  for 
1850,  Soulesbury  Institute,  Benj.  Watson.  In  185 1  Charles 
Turrentine  was  appointed  agent  for  Soulesbury  College.  In 
1854  the  minutes  read,  Soulesbury  Institute,  H.  J.  Newell; 
in  1855,  Henry  J.  Newell.  In  1856-57  Soulesbury  Institute 
was  left  to  be  supplied.  The  minutes  show  that  Soulesbury 
Institute  was  recognized  as  a  Conference  School  until  i86t, 
when  it  entirely  disappears  from  the  minutes.  It  shared 
the  fate  of  nearly  every  other  institution  of  learning  in  the 
State,  and  was  destroyed  by  the  ravages  of  war. 

It  will  be  seen  from  these  references  that  this  school  had 
a  continuous  existence  from  1849  ^o  1861.  During  these 
twelve  years  a  large  number  of  young  ladies  were  educated 
at  this  school,  and  while  many  of  them  have  passed  away  a 
goodly  number  yet  remain  to  bless  society  by  their  presence. 
No  school  can  be  pronounced  a  failure  that  succeeds  in 
properly  training  a  goodly  number  of  young  men  or  girls  for 
useful  and  honorable  stations  in  life.  The  usefulness  of  in- 
stitutions of  learning,  like  men,  cannot  always  be  measured 
by  the  length  of  time  they  may  have  lived.  The  girls  trained 
in  Soulesbury  Institute  are,  some  of  them,  found  among  the 
elect  women  of  the  Church,  a  benediction  to  the  commu- 
nities where  they  live.  The  two  principals  of  the  school, 
whose  names  appear  in  the  printed  minutes — Benjamin  Wat- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  363 

son  and  Henry  J.  Newell — have  within  the  last  few  years 
passed  to  their  reward.  While  both  of  these  men  passed 
through  seme  trying  ordeals,  and  much  of  life  was  darkened 
by  adversity,  their  last  days  were  made  bright  by  the  pres- 
ence of  the  great  Teacher,  who  taught  them  to  know  in  whom 
they  believed. 

The  Conference  minutes  show  that  in  1854  Jesse  McAlis- 
ter  was  appointed  superintendent  of  Crawford  Institute, 
and  John  S.  McCarven,  principal  of  Bluff  Spring  Academy, 
and  Henry  J.  Newell,  principal  oi  Soulesbury  Institute. 

Tulip  Female  Seminary  was  organized  in  1856,  Benjamin 
Watson,  principal,  and  Jesse  S.  McAlister,  professor. 

Wallace  Institute  was  organized  in  1857,  Peter  A.  Moses, 
principal. 

Tulip  Female  College  v/as  located  at  Tulip,  in  Dallas 
County.  In  the  years  preceding  1861,  this  was  regarded  as 
one  of  the  most  wealthy,  refined  and  religious  communities 
in  the  southern  part  of  the  State,  and  on  this  account  as 
being  a  most  desirable  place  for  the  location  of  a  female 
college. 

Camden  Female  College  was  organized  the  same  year, 
*  and  William  P.  Ratcliffe  was  appointed  by  the  Conference 
as  agent  for  the  school.  The  fact  that  such  a  man  was  ap- 
pointed agent  shows  that  the  Conference  regarded  this  as  a 
very  important  enterprise. 

Arkadelphia  Female  College  was  organized  in  i860.  James 
E.  Cobb,  president. 

At  the  beginning  of  the  war  in  1861  there  were  in  success- 
ful operation  the  following  schools  :  Soulesbury  Institute, 
at  Batesville ;  Ouachita  Female  College,  at  Tulip;  Arka- 
delphia Female  College,  at  Arkadelphia,  James  E.  Cobb, 
president;  and  Wallace  Institute,  near  Van  Buren,  Peter  A. 
Moses,  president.  In  addition  to  these  there  were  a  number 
of  respectable  private  schools  that  were  doing  most  excellent 
work  in  the  elementary  branches  of  education.     The   Qua- 


364  HISTORY    OF    METHODISM    IN    ARKANSAS. 

chita  Conference  for  1859  appointed  Samuel  Morns  as 
agent  to  raise  funds  to  establish  a  male  college  C'f  high 
grade,  and  the  enterprise  was  pushed  with  considerable  suc- 
cess, and  a  large  sum  of  money  was  subscribed,  with  every 
prospect  of  final  success;  but  with  nearly  every  other  south- 
ern enterprise,  every  Church  school  interest  in  the  State 
was  completely  destroyed  by  the  war. 

We  are  not  to  suppose,  however,  that  because  all  these 
schools  were  destroyed  that  no  good  was  accomplished  by 
them.  We  had  just  as  well  suppose  that  because  a  church 
building  is  destroyed,  and  the  society  scattered,  that  the 
souls  converted  and  saved  during  its  existence  are  lost  to 
the  cause  of  Christ.  Every  youth  that  was  educated  in  these 
schools  was  a  clear  gain  to  society,  and  many  of  these  are 
now  to  be  found  occupying  respectable  positions  in  social 
life,  and  in  Church  and  State.  These  schools  in  a  large  de- 
gree filled  the  demands  of  their  day,  and  made  it  possible 
for  the  greater  advancement  of  the  present  time.  The  first 
efifort  of  which  we  have  any  knowledge  that  was  made  by 
the  Church  in  Arkansas  after  the  close  of  the  war  was  in  the 
City  of  Camden  in  1868.  At  the  session  of  the  Little  Rock 
Conference  for  this  year  the  "  Camden  Male  College  "  and 
the  "  Camden  Female  College  "  were  organized  and  adopted 
as  Conference  schools.  Rev.  William  H.  Browning  was  ap- 
pointed to  the  presidency  of  the  Camden  Female  College 
and  H.  O.  Stanley  was  the  president  of  the  Camden  Male 
College.  These  schools  continued  in  successful  operation 
for  several  years,  and  did  some  excellent  work  ;  but  owing 
to  the  lack  of  adequate  financial  support,  they  were  at 
length  compelled  to  suspend.  Quitman  Institute  was  or- 
ganized as  a  Conference  school  in  1870,  Peter  A.  Moses, 
President.  This  excellent  school  has  been  in  successful  op- 
eration from  the  date  of  its  organization  until  the  present 
time.  During  the  past  year  (1891)  the  friends  of  the  College 
erected  new  and  commodious  buildings,  so  that  the  prospects 


HISTORY    OF    METHODISM    IN    ARKANSAS.  365 

are  that  Quitman  College  will  be  one  of  the  leading  schools 
of  the  State. 

In  the  minutes  for  1871  we  read,  Quitman  Institute,  Peter 
A.  Moses;  Lewisburg  Seminary,  Isom  L.  Burrow;  Mineral 
Springs  Academy,  Thomas  W.  Hays.  In  1873,  we  have  in 
the  White  River  Conference,  Washington  High  School,  A. 
R.  Bennick,  principal. 

The  next  attempt  to  organize  a  school  of  superior  grade 
was  in  1871,  when  the  Arkansas  Female  College  was  organ- 
ized, in  the  City  of  Little  Rock.  In  1872  the  Rev.  A.  R. 
Winfield  was  appointed  agent  and  Rev.  L.  M.  Lewis,  presi- 
dent of  the  College.'  This  school  flourished  for  a  number  of 
years,  but  finally  passed  out  of  the  hands  of  the  Church, 
and  is  now  in  successful  operation  as  a  private  school,  under 
the  direction  of  Mrs.  Myra  C.  Warner.  In  1883  Rev.  I.  L. 
Burrow  established  a  college  at  Altus,  which  was  subse- 
quently adopted  by  the  three  annual  Conferences  in  Arkan- 
sas. In  1886,  Rev.  A.  C.  Millar  was  appointed  to  the 
presidency  of  the  College,  which  has  been  eminently  suc- 
cessful under  his  administration.  In  1890  this  College  was 
removed  from  Altus  to  Conway,  where  large  and  well-ar^ 
ranged  buildings  have  been  erected  for  the  school.  Since 
its  adoption  as  a  Conference  school,  it  has  been  well  patron- 
ized, and  is  now  recognized  as  one  of  the  best  colleges  in 
the  State. 

In  1888  the  citizens  of  Searcy  made  a  liberal  offer  to  the 
Church  in  Arkansas,  which  was  accepted  by  the  three  Con- 
ferences, to  establish  a  female  college  of  high  grade  in  the 
Town  of  Searcy.  A  large  and  handsome  building  was 
erected,  and  the  school  was  opened  in  September,  1889, 
Rev.  S.  H.  Babcock,  president.  This  school  has  had  the 
most  remarkable  success  from  its  organization  to  the  present 
time. 

The  Arkadelphia  Female  College,  located  at  Arkadelphia, 
was   organized    in    1891.      Excellent   brick    buildings   have 


366  HISTORY    OF    METHODISM    IN    ARKANSAS. 

been  erected  and  a  good  faculty  has  been  secured,  under  the 
presidency  of  Rev.  G.  C.  Jones,  with  every  prospect  of  final 
success. 

It  will  be  seen  from  this  brief  statement  of  the  past  his- 
tory of  education  in  Arkansas  that  while  there  has  been 
much  misdirected  zeal,  and  many  mistakes  have  been  made,- 
that  much  real  good  has  been  accomplished.  In  this,  as  in 
many  other  things,  we  have  learned  to  profit  by  our  failures. 
The  present  outlook  is  cheering  and  hopeful.  If  the  Church 
is  wise  to  improve  the  advantages  already  gained,  Method- 
ism will  be  able  to  take  the  lead  in  the  educational  move- 
ments of  the  day. 

In  addition  to  the  schools  that  have  been  mentioned, 
there  has  been  a  number  of  private  schools  under  the  patron- 
age of  the  Church  at  various  time?,  which,  while  they  have 
not  attempted  to  rise  to  the  position  of  colleges,  have  done 
most  excellent  work  for  the  cause  of  education  in  their  day. 
Among  these  we  notice  a  male  and  female  seminary  at  Min- 
eral Springs,  under  the  care  of  Rev.  T.  W.  Hays,  and  Rev. 
John  H.  Riggin,  at  Warren,  Ark.,  both  of  which  were  ex- 
cellent schools.  A  number  of  the  districts  in  the  Confer- 
ences have  most  excellent  district  schools  at  the  present 
time. 

RELIGIOUS    LITERATURE. 

The  history  of  Methodism  demands  at  our  hands  some 
reference  to  its  literature.  An  eminent  writer  has  well  said  : 
"Nothing,  not  even  the  living  voice,  has  more  contributed 
to  the  advancement  of  Christianity  than  the  press.  It  has 
brought  all  languages  under  tribute  to  itself,  and  has  given 
divine  truth,  like  a  fresh  element  of  life,  to  all  countries.  In 
the  midst  of  violent  political  changes,  the  blood  of  war,  the 
decay  of  nations,  the  press  has  preserved  the  Bible — the 
casket  of  heavenly  jewels — extended  the  light  of  revelation 
to  remote  lands  of  darkness  and  sorrow,  giving  to  them  the 
promise  of  spring,  the  beauty  of  summe»- ;  making  the  glo 


HISTORY    OF    METHODISM    IN    ARKANSAS.  367 

Tious  gospel,  broad,  high  and  majestic  as  a  mountain,  in  the 
midst  of  the  ruins  of  vice  and  error. 

"  Denominational  literature  is  the  natural  outgrowth  of 
denominational  life.  They  necessarily  go  together.  Every 
regiment  has  its  own  colors.  And  as*  fresh  deeds  of  valor 
add  to  the  worth  of  the  colors,  new  stages  of  life,  increased 
years,  give  the  mellowed  charm  and  venerableness  of  his- 
tory to  the  records  of  distinctive  churches. 

"That  which  might  commence  obscurely  and  without 
pretension  might,  as  time  goes  on  and  new  energies  are  de- 
veloped, attain  to  great  and  commanding  dimensions.  In  the 
process  many  changes  take  place,  but  these  only  strengthen 
and  perpetuate  the  good  and  the  useful." 

That  wonderful  man,  Mr.  Wesley,  was  fully  alive  to  the 
importance  of  employing  the  press  as  an  agency  in  the 
great  reformation  in  which  he  was  engaged.  Notwithstand- 
ing he  was  so  busily  engaged  in  evangelistic  work,  and  was  so 
burdened  with  the  care  of  the  societies  that  had  been  raised 
up  by  his  personal  labors,  and  those  who  were  associated 
with  him,  he  saw  from  the  beginning  the  necessity  of  em- 
ploying the  press  in  connection  with  the  spoken  word. 

At  the  Conference  of  1767,  it  is  said  that  the  greater 
part  of  the  time  was  occupied  in  the  examination  of  the 
character  of  the  preachers.  Among  the  items  of  interest 
was  the  better  circulation  of  books,  which  Dr.  Stephens 
says  was  "  a  means  of  usefulness  which  began  almost  with 
the  origin  of  Methodism,  and  may  thus  be  considered  the 
commencement  of  the  popular  and  systematic  use  of  the 
religious  press  by  evangelical  Protestantism."  The  same 
authority  says  that  "Wesley,  from  the  very  beginning  of  his 
public  career,  seemed  to  have  a  sublime  idea  of  the  power 
of  the  religious  press.  He  used  it  continually  and  never 
ceased  to  exhort  his  preachers  to  circulate  books  and  tracts." 

As  early  as  1749  Mr.  Welsey  organized  what  was  termed 


368  HISTORY    OF    METHODISM    IN    ARKANSAS, 

his  CJiristian  Library.  In  Jackson's  preface  to  Wesley's 
works,  we  have  this  reference  to  the  Christian  Library : 

"  The  cheap  and  useful  literature  of  subseqent  times  has 
been  an  imitation,  designedly  or  not,  of  this  extraordinary 
literary  scheme  of  Wesley.  Modern  compilers  have  few  diffi- 
culties to  surmount.  They  can  readily  avail  themselves  of 
the  improvements  of  science,  and  of  that  appetite  for  knowl- 
edge which  is  excited  by  the  school-master.  Wesley  had  to 
create  that  appetite,  and  he  had  to  create  it  in  a  people 
deeply  sunk  in  ignorance  and  addicted  to  brutal  habits.  His 
Christian  Library  was  a  noble  effort  to  render  available  to 
the  spiritual  interests  of  the  people  in  general  the  scarce 
and  valuable  works  of  voluminous  and  learned  authors. 

"  In  August,  1777,  he  projected  the  Arminian  MagazinCy 
and  issued  the  first  number  in  the  beginning  of  1778.  It 
was  one  of  the  first  four  religious  magazines  which  sprung 
from  the  resuscitated  religion  of  the  age,  and  which  began 
this  species  of  Protestant  publications  in  the  world." 

CHURCH    PERIODICALS. 

At  a  very  early  period  in  the  history  of  Methodism  in  Ar- 
kansas, the  Church  recognized  the  importance  of  a  sound, 
healthy  Church  literature,  and  at  a  very  early  day  patronized 
the  various  periodicals  published  in  the  interest  of  religion. 
The  early  Methodist  patronized  to  some  extent  the  New 
York  Advocate,  and  at  a  later  date  the  National  Christian 
Advocate,  as  the  general  organ  of  the  Church.  The 
first  mention  that  we  have  of  a  paper  especially  devoted  to 
the  interests  of  Methodism  in  Arkansas,  was  in  1851,  when 
the  Memphis  and  Arkansas  Christian  Advocate  was  published 
in  the  City  of  Memphis,  Francis  A.  Owen,  editor.  The 
names  of  Stephenson  and  Owen,  as  book  agents  of  the  Pub- 
lishing House  in  Nashville,  are  familiar  to  all  the  older 
Methodists,  whose  recollection  of  Church  affairs  reaches 
back  into  the  fifties,  and  up  to  the  beginning  of  the  civil 
war.     In  1854  there  was  a  change  in  the  name  and  manage- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  369 

ment  of  the  paper.  It  was  then  called  the  Memphis  Christian 
Advocate,  with  James  E.  Cobb,  editor,  who  was  at  that  time 
a  member  of  the  Arkansas  Conference.  In  1856  the  style  of 
the  paper  was  again  changed  to  Memphis  and  Arkansas  Ad- 
vocate, Samuel  Watson,  editor.  In  1857  the  style  of  the 
paper  was  Memphis,  Arkansas  and  Ouachita  Advocate, 
Samuel  Watson,  editor.  This  arrangement  continued  until 
1862,  when  the  paper  was  compelled  to  suspend  publication 
on  account  of  the  civil  war.  The  older  preachers  and  mem- 
bers of  the  Church  will  remember  the  type  of  paper  that 
was  furnished  the  readers  of  that  day.  If  we  take  into  con- 
sideration the  limited  advantages  afforded  the  publishers  of 
our  Church  papers,  as  compared  with  the  advantages 
possessed  by  the  publishers  of  the  present  time,  we  are  sur- 
prised at  the  success  they  achieved  in  Church  literature.  As 
late  as  1859  ^^^^  entire  membership  of  the  Memphis,  Arkan- 
sas and  Ouachita  Conferences  did  not  exceed  35,000.  At 
the  present  writing,  1892,  the  membership  in  Arkansas  is  a 
little-  more  than  70,000.  In  those  days  there  was  not  a  mile 
of  railroad  in  Arkansas,  and  but  very  few  miles  within  the 
territory  embraced  in  the  Memphis  Conference.  Now  the 
entire  country  is  traversed  by  railroads,  bringing  our  pub- 
lishers and  editors  in  direct  contact  with  the  great  body  of 
the  people. 

In  1865  the  Rev.  Samuel  Watson  resumed  the  publication- 
of  the  Memphis  and  Arkansas  Christian  Advocate,  at  Mem  • 
phis. 

In  1866  the  Rev.  James  E.  Cobb  began  the  publication  of 
the  Arkansas  Christian  Advocate  at  Arkadelphia,  which  re- 
ceived the  indorsement  and  patronage  of  the  Little  Rock 
and  Arkansas  Conferences.  This  paper  was  removed  to  the 
City  of  Little  Rock,  where  its  publication  was  continued 
under  the  editorial  control  of  James  E.  Cobb  until  1870,. 
when  its  publication  was  suspended,  James  E.  Cobb  trans- 
ferrin^j  to  the   Louisiana  Conference   to   take  charge  of  the 

24— M 


370  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Homer  Male  College,  an  institution  under  the  control  of  that 
Conference. 

Upon  the  suspension  of  the  Arkansas  Christian  Advocate, 
the  patronage  of  the  Arkansas  Conference  was  transferred 
to  the  Western  Methodsst,  published  in  Memphis,  William 
C.  Johnson,  editor,  and  R.  W.  Blew,  publisher.  Under  the 
management  of  Johnson  &  Blew,  the  Methodist  enjoyed  a 
large  degree  of  popularity  in  Arkansas,  as  well  as  in  the 
Memphis  and  North  Mississippi  Conferences.  The  death  of 
R.  W.  Blew,  which  occurred  in  1878,  was  a  serious  loss  to 
the  Western  Methodist,  for  but  few  laymen  have  ever  suc- 
ceeded in  gaining  so  strong  a  hold  upon  the  confidence  and 
love  of  the  Church  as  did  R.  W.  Blew.  In  1880  William  C. 
Johnson  removed  the  office  of  the  Methodist  from  Memphis 
to  Little  Rock,  where  it  continued  to  be  published  until 
1882,  when  it  was  again  removed  to  Memphis. 

In  1882  Rev.  Samuel  Colburn  began  the  publication  of  a 
paper  at  Monticello,  Ark.,  and  about  the  same  time  Rev,  John 
W.  Boswell,  Jerome  Haroldson  and  Rev.  Juliau  C.  Brown 
began  the  publication  of  another  at  Morrilton,  Ark.  These, 
however,  were  combined  in  one  paper  at  Little  Rock,  to  be 
called  the  Arkansas  Methodist,  under  the  editorship  of  Rev. 
Samuel  Colburn,  with  Rev,  John  W,  Boswell  and  Rev,  Julien 
Brown,  associate  editors.  The  paper  enjoyed  a  good  degree 
of  prosperity  under  this  management.  In  1883  the  paper 
passed  into  the  hands  of  Rev.  Samuel  Colburn,  as  editor, 
and  John  P,  Lowry  as  business  manager,  and  was  beginning 
to  enjoy  a  good  degree  of  prosperity,  with  a  bright  future 
before  it,  when  the  editor,  Samuel  Colburn,  was  called  away 
by  death.  This  required  an  entire  change  in  the  management 
of  the  paper.  The  writer  of  this  assumed  the  temporary  con- 
trol of  the  paper  for  a  few  months,  until  permanent  arrange- 
ments could  be  made  for  its  continuance.  The  paper  was 
finally  sold  to  Rev.  A.  R,  Winfield,  D,  D.,  and  John  H.  Dye, 
D,  D  ,  who  became  the  joint  editors  and  proprietors  of  the 


HISrOKY    OF    METHODISM    IN    ARKANSAS.  37 1 

Arkansas  Methodist.  Under  the  leaders'.iip  of  such  able  and 
popular  insn  the  Arkansas  Methodist  sjon  enjoyed  a  large 
degree  of  prosperity. 

The  Rev.  Samuel  Colburn,  who  may  be  regarded  as  the  foun- 
der of  the  Arkansas  Methodist,  was,  at  the  time  of  his  death, 
rapidly  developing  into  a  strong,  clear  and  vigorous  writer, 
and  no  doubt  if  he  had  lived  would  have  carried  the  enter- 
prise to  a  very  large  degree  of  success.  Under  his  rtianage- 
tnent  the  paper  was  beginning  to  take  rank  among  the  older 
papers  of  the  Church.  Under  the  leadership  of  Dr.  Win- 
field  the  paper  soon  began  to  attract  the  attention  of  the 
Church  and  the  most  prominent  men  throughout  the  State, 
In  1885  Dr.  Dye  sold  his  interest  in  the  Methodist  to  A. 
Emmonson,  a  layman,  of  Carlisle,  Arkansas,  and  from  this 
time  Dr.  Winfield  continued  to  be  the  sole  editor  until  his 
death,  which  occurred  December  26,  1887. 

At  the  death  of  Dr.  Winfield  everything  was  again  in  con- 
fusion in  reference  to  the  Methodist.  The  writer  of  this 
again  assumed  the  temporarj^  editorial  control  of  the  paper 
until  other  arrangements  could  be  made.  'In  a  few  weeks 
satisfactory  arrangements  were  made  with  Rev.  Z.  T.  Ben- 
nett, who  purchased  the  financial  interest  of  the  paper  which 
formerly  belonged  to  Dr.  Winfield,  and  assumed  the  edito- 
rial control  of  the  paper,  having  been  elected  to  that  posi- 
tion by  the  publishing  committee  of  the  three  Conferences. 

In  18 — ,  Hon.  George  Thornburgh,  a  prominent  layman  in 
the  Church,  and  having  large  experience  in  the  field  of 
journalism,  became  associated  with  Rev.  Z.  T.  Bennett  in  the 
conduct  of  the  paper  as  business  manager.  Under  the  con- 
trol of  Bennett  &  Thornburgh  the  success  of  the  Arkansas 
Methodist  has  far  exceeded  the  expectations  of  its  most 
sanguine  friends. 

Arkansas  Methodists  have  not  confined  their  patronage 
to  their  own  Conference  organ;  they  have  been  loyal  to  the 
general  publishing  interests  of  the  Church.     The  Nashville 


372  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Christian  Advocate  has  always  enjoyed  the  confidence  and 
received  the  patronage  of  the  Church  in  Arkansas.  Other 
Church  papers,  such  as  the  St.  Louis  Christian  Advocaie 
and  the  New  Orleans  Christian  Advocate  have  a  very  good 
circulation,  the  one  in  the  southern  and  the  other  in  the 
northern  part  of  the  State.  Other  Church  papers  have  a 
few  subscribers  in  the  State.  The  last  few  years  has  wit- 
nessed a  great  improvement  in  the  circulation  of  our  Church 
literature,  and  indicates  a  growing  interest  upon  the  part  of 
our  people  in  everything  that  pertains  to  the  welfare  of  the 
Church. 

While  our  Methodist  people  have  not  appreciated  the 
power  of  the  press  as  they  ought  to  have  done,  an  exam; 
ination  of  the  statistics  of  the  Church  papers  of  other  com- 
munions will  show,  however,  that  they  compare  favorably 
with  the  membership  of  other  denominations  in  this  respect, 
and  that  there  has  been  a  gradual  improvement  in  the  quality 
of  our  Church  literature,  and  in  the  patronage  given  by  the 
people. 

An  examination  of  the  newspaper  directory  of  1891  re- 
veals the  following  facts  in  regard  to  the  weekly  circulation 
of  the  papers  devoted  to  the  interests  of  the  denominations 
enumerated  in  this  list : 

Methodist  papers,  weekly  circulation  .  , .  .495,120 

Baptist  papers,  weekly  circulation 324,439 

Presbyterian  papers,  weekly  circulation. .  163,004 
Episcopal  papers,  weekly  circulation  ....    63,550 

In  the  above  enumeration  no  account  has  been  taken  of  any 
other  than  weekly  denominational  newspapers.  Neither  has 
any  account  been  taken  of  the  Sunday-school  literature  of 
these  denominations.  An  examination  of  these  figures  will 
show  that  the  proportion  of  papers  read  is  to  the  total  mem- 
bership about  the  same  in  each  of  the  denominations.  When 
we  reniember  that  the  Methodist  and  Baptist  Churches  con- 
tain such  a  large  number  of  poor  people  and  negroes,  it  is 


HISTORY    OF    METHODISM    IN    ARKANSAS.  373 

very  remarkable  that  the  proportion  of  members  who  read 
our  Church  literature  is  as  great  as  in  those  churches  whose 
boast  is  that  their  mission  is  more  especially  adapted  to  the 
cultured  and  educated  portions  of  society.  An  examination 
of  the  directory  will  reveal  another  fact,  that  the  member- 
ship of  the  Church  in  Arkansas  support  as  many  Church 
papers  as  the  membership  of  the  Church  in  any  other  State. 


CHAPTER    XXIII. 

Other  Methodisms — Protestant  Methodist  Church  in 
Arkansas  —  M.  E.  Church — African  Methodists — 
African  Zion  Church — Colored  M.  E.  Church. 

The  Methodist  Episcopal  Church,  South,  and  the  Protest- 
ant Methodist  Church  were  the  only  forms  of  Methodism 
that  existed  in  Arkansas  in  i860.  The  great  body  of  the 
Methodists,  both  white  and  colored,  were  connected  with 
the  M.  E.  Church,  South.  There  were  a  few  Protestant 
Methodists  scattered  over  the  State,  but  not  in  sufficient 
numbers  to  make  any  considerable  impression  upon  the 
Methodism  of  the  State.  Their  congregations  were  gen- 
erally very  small,  and  so  widely  scattered  that  they  were  of 
very  little  support  to  each  other.  While  the  Protestant 
Methodists  have  had  some  very  faithful  ministers  and  ex- 
cellent members,  that  form  of  Methodism  has  never  been 
able  to  make  much  impression  upon  the  people  of  Arkansas. 

Every  Church  should  stand  for  a  distinct  principle  that 
separates  it  from  every  other  Church  organization  to  justify 
its  existence  as  a  separate  denomination.  The  sentiment  of 
the  great  body  of  Christians  is  against  needless  divisions. 
While  the  very  largest  liberty  should  be  granted  every  class 
of  Christians  to  form  any  kind  of  Church  organization  that 
they  believe  would  best  promote  the  kingdom  of  Christ, 
this  liberty  should  not  be  used  to  promote  needless  divisions, 
thereby  weakening  the  influence  of  the  Church  in  the  great 
work  of  saving  men.  Whether  correct  or  not,  the  great 
body  of  Methodists  do  not  believe  that  the  diflference  be- 
tween the  Protestant  and  Episcopal  Methodists  is  of  suffi- 
cient magnitude  to  justify  a  separate  organization. 

As  many  of  the  readers  of  this  work  may  not  have  access 


HISTORY    OF    METHODISM    IN    ARKANSAS.  37$ 

to  any  history  of  the  organization  of  the  Protestant  Metho- 
dist Church,  a  short  account  of  this  body  may  not  prove  un- 
acceptable to  them. 

About  the  year  1821  an  animated  discussion  of  the  princi- 
ples of  Church  polity  was  introduced  into  a  periodical  enti- 
tled the  Western  Repository,  edited  and  published  by  William 
S.  Stockton,  a  layman  of  the  Methodist  Episcopal  Church  in 
Trenton,  N,  J.  The  controversy  was  continued  with  con- 
siderable bitterness  upon  both  sides,  until  it  finally  resulted 
in  the  organization  of  the  Methodist  Protestant  Church  in 
1830.  The  principal  points  of  controversy  were  involved  in 
the  episcopacy  and  lay  representation.  Episcopacy  was 
rejected  and  lay  delegation  was  adopted.  The  doctrines, 
general  usages  and  modes  of  worship  common  to  Method- 
ism were  retained.  For  many  years  there  was  quite  a  bitter 
controversy  carried  on  between  the  Methodist  Protestant 
and  the  Methodist  Episcopal  Church,  but  as  the  parties  to 
the  original  controversy  have  passed  away,  a  much  more 
pleasant  state  of  feelings  has  existed  between  these 
Churches,  and  the  relation  between  these  l)odies  is  of  the 
most  amicable  character. 

THE    M.  E.    CHURCH. 

This  body  of  Methodists,  usually  called  for  the  sake  of 
distinction  Northern  Methodists,  were  introduced  into  the 
State  during  the  civil  war.  After  the  northern  part  of  the 
State  had  been  occupied  by  the  Federal  armies  there  were 
some  of  the  members  of  the  M.  E.  Church,  South,  who  be- 
came dissatisfied  with  their  Church  relations,  and  united 
with  the  M.  E.  Church  and  formed  congregations  in  different 
parts  of  the  State.  To  these  were  added  a  large  number  of 
Northern  Methodists  who  came  down  with  the  army.  In 
1873  the  first  Annual  Conference  was  formed.  This  Con- 
ference met  in  the  City  of  Little  Rock,  Bishop  Bowman  pre- 
siding. 

A  large  number  of  the  colored  people,  who  had  formerly 


376  HISTORY    OF    METHODISM    IN    ARKANSAS. 

belonged  to  the  M.  E.  Church,  South,  united  with  the  M.  E. 
Church,  and  constituted  a  very  large  proportion  of  the  mem- 
bership of  the  Church.  From  1865  to  1873  the  whites  and 
colored  members  were  united  in  the  same  Conference,  but 
in  1873  a  division  of  the  Conference  was  made  on  the  color 
line,  the  white  and  colored  Methodists  being  placed  in  sep- 
arate Conferences  but  occupying  the  same  territory.  The 
colored  Conference  was  called  the  Little  Rock  Conference 
while  the  white  Conference  was  called  the  Arkansas  Con- 
ference. That  distinction  is  still  retained.  In  view  of  the 
severe  criticisms  of  our  Northern  brethren  upon  their  South- 
ern brethren  on  account  of  the  color  line,  it  appears  a  little 
strange  that  they  would  consent  to  draw  that  line  so  closely 
themselves.  It  is  but  another  instance  of  the  disappearance 
of  plausible  theories  before  the  stern  logic  of  facts.  It  is  a 
fact  that  both  white  and  colored  can  do  their  work  better  in 
separate  Conferences  and  congregations  than  when  united  in 
the  same  Conference  and  congregation.  The  latest  statis- 
tics show  that  they  have  S538  white  members  and col- 
ored members  within  the  State  (1891).  Little  Rock  Uni- 
versity, a  school  for  whites,  and  Philander  Smith  College,  an 
institution  of  learning  for  the  colored,  are  both  located  in 
the  City  of  Little  Rock,  and  are  both  meeting  with  fair  suc- 
cess in  the  education  of  the  young  people  of  the  Church. 
While  to  many  it  may  seem  that  the  success  of  that  branch 
of  Methodism  has  not  been  at  all  commensurate  with  the 
large  amount  of  money  expended,  it  is  highly  probable  they 
have  been  able  to  reach  a  class  of  population  that  could  not 
have  been  reached  by  any  other  form  of  Methodism. 

It  may  be  of  interest  to  the  reader  to  know  something  of 
the  locality  of  the  churches  connected  with  this  body  of 
Methodism.  There  are  180  members  in  the  two  churches  at 
Little  Rock;  at  Argenta,  50  members;  Hot  Springs,  53 
•members;  Fort  Smith,  43  members;  Waldron,  73  members. 
The   greater   part  of  their  membership  is   within  the   Fort 


HISTORY    OF    METHOniSM     IN    ARKANSAS.  37/ 

Smith  and  Eureka  Springs  Districts.  The  Little  Rock  Dis- 
trict, which  embraces  all  Sou'h  Arkansas  and  east  of  the 
Iron  Mountain  road,  has  a  membership  of  767. 

It  will  be  seen  from  these  facts  that  the  membership  of 
the  M.  E.  Church  are  scattered  over  a  wide  extent  of  terri- 
tory, and  it  does  appear  to  us  that  there  is  not  sufficient 
cause  to  justify  such  an  expenditure  of  men  and  means  to 
continue  the  separate  existence  of  that  Church  in  the  State. 

COLORED  METHODIST    ORGANIZATIONS. 

The  African  Methodist  Episcopal  Church. — This  Church 
was  organized  in  Philadelphia  in  18 16,  with  Richard  Allen 
as  their  first  Bishop.  In  doctrine,  discipline  and  govern- 
ment they  have  closely  copied  after  the  Methodist  Episcopal 
Church.  They  are  the  most  numerous  body  of  colored 
Methodists  in  the  United  States.  Previous  to  i860  they 
were  almost,  if  not  entirely,  confined  to  the  Northern  States 
About  the  close  of  the  civil  war  they  came  into  the  State, 
and  organized  churches  in  Little  Rock  and  other  cities  and 
towns  in  the  State.  They  have  a  regularly  organized  Con- 
ference in  the  State,  with  the  regular  appointments  of  dis- 
tricts, circuits  and  stations.  During  the  last  twenty-five 
years  they  have  made  great  progress  in  intelligence  and 
piety,  as  well  as  in  numbers.  The  standard  of  ministerial 
qualification  has  been  elevated,  and  the  body  of  their  preach- 
ers are  earnest  and  intelligent  men  who  are  doing  excellent 
service  for  the  Master  and  for  their  race. 

The  African  Methodist  Episcopal  Zion. — This  body  of 
colored  Methodists  are  not  to  be  confounded  with  the  Afri- 
can Methodist  Episcopal  Church.  It  was  organized  in  1820 
in  the  State  of  New  York,  and  is  the  second  largest  body  of 
colored  Methodists  in  the  United  States.  A  peculiarity  of 
this  body  of  Methodists  is  that  instead  of  electing  their 
Bishops  for  life  they  are  elected  every  four  years,  and  hold 
their  office  for  one  quadrennium. 

The  ministers  and  members  of  these  different  Methodist 


3/8  HISTORY    OF    METHODISM    IN    ARKANSAS. 

colored  churches  have  made  great  improvement  during  the 
last  few  years.  Many  of  their  preachers  are  very  earnest 
and  intelligent  men,  who  are  deeply  pious  and  thoroughly 
consecrated  to  their  great  work,  and  they  have  done  much 
to  elevate  their  race  and  people.  The  noisy  politician  may 
have  attracted  more  attention  and  produced  a  great  deal  of 
unseemly  strife  and  confusion,  but  the  humble,  consecrated 
colored  preachers  have  quietly  gone  among  their  people 
and  worked  faithfully  for  their  spiritual  and  moral  welfare. 
When  we  take  into  consideration  the  influences  that  were 
brought  to  bear  upon  the  colored  people  soon  after  their 
emancipation,  and  the  advantages  that  were  taken  of  their 
ignorance  by  designing  men,  the  wonder  is  that  they  have 
made  as  much  progress  as  they  have  in  the  moral  and 
spiritual  improvement  of  their  race.  The  negro  race  are 
largely  indebted  to  Methodism  for  their  knowledge  of  Chris- 
tianity, for  in  the  days  of  slavery  they  received  the  gospel 
from  the  hands  of  the  Methodist  missionary,  and  a  larger 
proportion  of  them  were  brought  into  the  Methodist  Church 
than  into  any  other  church  organization.  This  fact  has  been 
recognized  by  them,  and  in  consequenct  the  Methodist 
Church  has  a  larger  hold  upon  their  affections  than  any  other 
form  of  Christianity.  These  African  Churches  are  doing 
more  to  solve  what  is  known  as  the  negro  problem  than  any 
other  one  agency.  While  it  is  true  that  designing  men 
sometimes  get  into  their  pulpits  and  mislead  their  congrega- 
tions, and  it  is  also  true  that  wicked  white  men  sometimes 
oppress  them  beyond  endurance,  and  in  this  way  produce 
disturbances,  the  great  body  of  their  preachers  are  humble, 
faithful  men,  who  are  quietly  working  for  the  spiritual  wel- 
fare of  their  people 

Colored  Methodist  Episcopal  Church  in  America. — At  the 
close  of  the  civil  war  a  large  number  of  the  colored  Methodists 
who  had  been  in  connection  with  the  M.  E.  Church,  South, 
went  into  the  Methodist  Episcopal  Church,  African  Metho- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  379 

dist  Church,  African  M.  E.  Zion  Church  and  other  bodies, 
but  there  was  still  a  large  number  of  them  that  were  not 
willing  to  leave  the  Church  that  had  done  so  much  for  them. 
At  the  earnest  solicitation  of  many  of  the  leading  colored 
preachers  of  the  M.  E.  Church,  South,  Conferences  of  the 
colored  people  were  formed  and  delegates  elected  to  a  Gen- 
eral Conference,  to  be  held  at  Jackson,  Tenn.,  in  1871.     At 

this  Conference,  presided  over  by  Bishop  Paine  and  , 

two  colored  Bishops  were  elected  and  ordained,  Bi-hop 
Miles,  of  Louisville,  Ky.,  and  Bishop  Vaiiderhoost,  of  Geor- 
gia. The  Church  was  formally  organized  at  this  time  under 
the  name  of  the  "  Colored  Methodist  Episcopal  Church  in 
America."  The  General  Conference  of  the  M.  E,  Church, 
South,  which  met  in  Memphis  in  1870,  ordered  that  all  the 
property  that  had  been  held  by  the  Church  for  the  use  of 
the  colored  people  should  be  turned  over  to  them  for  their 
exclusive  use.  In  this  way  they  came  into  the  possession  of 
a  great  many  houses  of  worship.  The  first  Annual  Confer- 
ence of  the  colored  Methodists  was  held  in  the  City  of  Cam- 
den,in  1870,  Bishop  Keener  presiding.  The  writer  of  this 
was  appointed  to  act  as  secretary  of  the  Conference.  The 
Conference  at  that  time  embraced  all  the  State  of  Arkan- 
sas, but  since  that  time  the  Conference  has  been  divided  and 
there  are  now  two  Annual  Conferences  within  the  territory 
embraced  by  the  State.  This  body  of  colored  Methodists 
are  noted  for  their  quiet,  conservative  spirit.  Their  preachers 
as  a  rule  are  very  careful  to  abstain  from  all  interference  in 
political  matters. 


CHAPTER  XXIV. 

Methodism  Among  the  Negroes — The  Friknd  of  the  Ne- 
gro— Wesley's  Visit  to  Charleston. 

Methodism  has  always  been  the  friend  of  the  negro  race, 
and  from  the  very  beginning  has  always  taken  a  lively  inter- 
est in  the  welfare  of  the  African  race  in  America.  It  is 
stated  that  on  Mr.  Wesley's  first  visit  to  Charleston  that  he 
preached  in  old  St.  Michael's  Church,  and  that  he  noticed 
with  pleasure  that  there  were  several  negroes  present,  with 
one  of  whom  he  had  a  conversation.  He  found  them  sadly 
deficient  in  religious  information.  While  in  Georgia  he  tells 
us  that  steps  were  taken  "to  publish  the  glad  tidings  of  sal- 
vation, both  to  the  African  and  American  heathens."  On 
his  return  voyage  from  Charleston  to  England,  on  board  the 
ship  in  which  he  sailed  were  two  negro  lads,  whom  he  in- 
structed in  the  principles  of  the  Christian  religion.  Thus 
early  did  Methodism  begin  to  show  its  interest  in  the  African 
race,  and  to  inaugurate  a  movement  that  would  carry  greater 
blessings  to  the  negro  race  than  any  other  movement  of 
modern  times.  We  speak  the  simple  truth  when  we  say 
that  the  negro  race  has  been,  under  God,  more  indebted  to 
Methodism  than  to  the  combined  efforts  of  all  other  Chris- 
tian bodies  in  the  world.  "  The  African  had  been  in  America 
nearly  one  hundred  and  fifty  years  before  Methodism  came. 
The  larger  number  of  this  race  with  which  it  came  in  con- 
tact were  those  of  Virginia  and  Maryland.  While  still  to  a 
great  extent  the  slaves  of  religious  delusion  they  could  not, 
properly  speaking,  be  called  idolators.  The  Methodist 
preachers  had  a  timely  and  early  access  to  them  in  the  pro- 
mulgation of  the  Word  of  Life.  The  simple  gospel  thus 
proclaimed  to  them  by  the  early  evangelists  had  great  at- 
traction for  them.     Ere  long  fetichism  and  debasing  halluci- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  381 

nations  fled  before  the  light  of  gospel  truth.  They  were 
once  barbarians,  and  would  have  remained  so  in  their  native 
land.  What  seemed  a  curse  was  destined  to  prove  a  bless- 
ing in  disguise.  Many  came  as  slaves  to  this  strange  and 
far-off  land  to  die  in  the  triumphs  of  the  Christian  faith. 
When  the  Methodist  Episcopal  Church  was  organized  in 
1774  it  had  already  a  large  number  of  negro  members  in  its 
expanding  communion." 

The  early  preachers  gave  great  attention  to  the  religious 
interests  of  the  colored  people,  and  in  consequence  large 
numbers  of  them  were  formed  into  classes  wherever  they 
were  found.  The  class-leader  was  often  the  largest  slave- 
holder. A  place  in  every  church  was  provided  for  the  col- 
ored members,  and  the  sacrament  was  administered  to  them 
as  regularly  as  to  the  whites.  Ere  long  some  of  the  more 
intelligent  and  trustworthy  of  them  were  licensed  to  exhort 
and  to  preach.  The  colored  often  outnumbered  the  white 
members. 

Up  to  the  year  17S7  there  was  no  separate  report  of  the 
colored  members.  The  first  separate  report  showed  that  the 
greater  number  were  in  Delaware  and  Maryland. 

Among  the  leading  colored  preachers  of  earlier  Method- 
ism, Henry  Evans,  of  North  Carolina,  occupied  a  conspicu- 
ous place.  He  was  a  free-born  negro  and  a  mechanic,  a 
man  of  great  integrity  and  in  high  favor  with  the  whites  as 
well  as  those  of  his  own  color.  What  Henry  Evans  was  to 
the  South,  Black  Harry,  as  he  was  called,  was  to  the  North. 
He  was  a  coal-black  negro,  and  traveled  with  Asbury  and 
Coke,  and  preached  with  great  power.  Castile  Seeby  was 
another  famous  colored  preacher  of  a  later  day,  one  to  whose 
memory  Bishop  Capers  has  paid  a  grateful  tribute. 

The  older  generation  of  Southern  Methodists  know  very 
well  that  the  negroes  are  largely  indebted  to  Methodism  for 
their  first  knowledge  of  the  gospel.  "As  a  rule,  negro  slaves 
received  the  gospel  from  the  same  Methodist  preachers,  and 
in  the  same  churches  with  their  masters.     The  galleries,  or 


382  HISTORY    OF    METHODISM    IN    ARKANSAS. 

a  part  of  the  body  of  the  house,  was  assigned  to  them.  If 
a  separate  building  w.is  provided,  the  negro  congregation 
was  an  appendage  to  the  white,  the  pastor  usually  preaching 
once  on  Sunday  for  them,  holding  separate  official  meetings 
with  their  exhorters,  leaders  and  preachers,  and  administer- 
ing discipline  and  making  return  of  members  for  the  annual 
minutes.  But  the  condition  of  the  slave  population  segre 
gated  on  the  rice  and  sugar  plantations,  appealed  for  help. 
The  regular  ministry  did  not  reach  the  river  deltas  of  the 
low  country — a  malarial  region  in  v/hich  few  white  people 
arc  found.  For  twenty  years  before  missionaries  to  the 
slave  population  had  been  going  through  the  region?  most 
accessible,  but  in  1829  a  system  of  plantation  service  and 
instruction  was  inaugurated  by  the  South  Carolina  Confer- 
ence. On  each  side  of  the  modest  marble  obelisk  placed 
over  the  grave  of  William  Capers  is  this  inscription  :  "  The 
founder  of  missions  to  the  slaves."  In  the  autumn  after  his 
return  from  England  he  was  waited  on  by  a  wealthy  planter 
on  Santee  to  learn  if  a  Methodist  exhorter  could  be  recom- 
mended to  him  suitable  for  an  overseer.  He  was  aware  of  Dr. 
Capers'  interest  in  the  religious  welfare  of  the  colored  people, 
and  that  the  prejudices  and  mistrusts  of  the  slave-holders 
would  not  be  so  great  against  him.  In  this  way  was  Dr. 
Capers  led  to  devote  so  much  of  his  time  and  talent  to  the 
welfare  of  the  colored  race.  And  to  become  a  leader  in 
that  great  movement  all  over  the  Southland  for  the  relig- 
ious instruction  and  salvation  of  the  negro  race.  A  s>'stem 
of  missions  to  the  colored  people  sprang  up  all  over  the 
South,  and  many  of  the  best  preachers  of  the  Conferences 
gave  their  whole  time  in  going  from  one  plantation  to  another 
instructing  and  catechising  the  slaves.  These  old  mission 
preachers  were  not  only  held  in  great  esteem  by  the  negroes, 
but  they  had  the  highest  esteem  of  the  white  people  as 
well.  It  was  no  uncommon  thing  for  the  owner  of  the 
slaves  to  be  a  deeply  interested  hearer  of  the  instructions 
.given  to  the  slaves. 


CHAPTER  XXV. 

Arkansas    Tribes — Pierre    Francois  Charlevoix — The 
Indian  Forms  of  Worship. 

The  territory  of  which  the  present  State  of  Arkansas  con- 
sists was  a  part  of  the  original  Louisiana  purchase,  made  by 
the  United  States  in  1803,  and  for  which  the  French  received 
fifteen  miUion  dollars.      It  comprises  about  52,198  square 
miles,  or  about  33,406,720  acres  of  land.     It  lies  on  the  west 
side  of  the  Mississippi  River,  which  separates  it  on  the  east 
from  the  States  of  Tennessee  and  Mississippi.    It  is  boun.^'ed 
on  the  south  by  Louisiana,  and  on  the  west  by  Texas  and 
the  Indian  Territory,  and  on  the  north  by  Missouri.     When 
first  discovered  by  whitS  men,  the  whole  country  was  in  the 
possession  of  the  Indians.    The  tribes  that  principally  occu- 
pied this  territory  were  the  Osages  and  the  Quapaws.     The 
Ozarks  were    identified  with  the    Quapaws,'  both  of    these 
being  of  the  Arkansas  tribe.     The  names  of  Arkansas  and 
Ozark  have  both  become  extinct,  while  the  Osage  and  the 
Quapaw  still  remain.     The  Osage  tribes  were  composed  of 
the  Great  and  Little  Osages,  who  occupied  the  land  north  of 
the  Arkansas  River  and  into  Missouri  to  the  Missouri  River. 
The   Arkansas   Indians   had  villages    at   the    mouth    of    the 
Arkansas  River  and  on  the  Mississippi  River,  south  of  the 
Arkansas.     The  United  States  obtained  the  land  from  these 
tribes,  the  Osages  and  Quapaws,  by  treaties  made  in   1818 
with  the  Osages,  and  in   18 18  and   1824  with  the  Quapaws. 
An  account  of   the  Arkansas  Indians  is   given  by   Father 
Pierre    Francois   de   Charlevoix    in    his   exploration    among 
them  in  1821.    The  following  are  extracts  from  the  narrative 
as  found  in  Hempstead's  "  History  of  Arkansas"  : 

'•'The  Arkansas  Nation,  next  to  the  Natches,  was  probably 


384  HISTORY    OF    METHODISM    IN    ARKANSAS. 

the  most  civilized  of  all  the  aborigines  of  our  country.  At 
the  time  of  DeSoto's  visit  they  lived  in  mud-walled  towns, 
fortified  with  high  circular  towers.  They  worshiped  a 
great  spirit,  which  they  called  Coyocophil ;  and  when  it 
thundered  they  said  it  was  the  Lord  of  Life  which  spoke  to 
them.  They  also  worshiped  both  the  sun  and  the  moon. 
From  the  peculiar  structure  of  their  language  and  the  ter- 
mination of  their  words,  it  must  be  mferred  that  they  were 
the  descendants  of  the  Aztec  race.  The  Natches,  Houmis 
and  other  Mississippi  tribes  worshiped  the  sun  and  kept  up 
a  continual  fire  in  their  temples,  and  at  one  time  in  the  his- 
tory of  the  Southwest  Indians  the  worship  of  the  sun  was 
not  less  common  among  them  than  it  was  among  the  prim- 
itive tribes  of  the  Old  World  ;  and  who  then  can  doubt  for  one 
moment  that  most  of  our  Southern  tribes  were  the  descend- 
ants of  the  Aztecs  of  Mexico  and  the  Incas  of  Peru?  For 
like  them  they  built  mounds  and  temples  and  perforated 
sacrifices.  The  best  writers  on  Indian  antiquity  now  admit 
that  they  are  at  least  analogous  to  those  of  Mexico.  The 
Indian  mounds  of  Louisiana  and  Mississippi,  of  which  so 
little  is  known  and  much  less  has  been  written,  are  among 
the  most  extensive  and  interesting  of  any  on  the  continent." 
In  the  progress  of  our  history  we  will  again  have  occasion 
to  speak  of  these  and  other  tribes  of  Indians  in  Arkansas. 


CHAPTER  XXVI. 

Methodism  Among  the  Indians — Treatment  by  the 
Whites — Old  French  Missions — Presbyterian  Mis- 
sion— Rev.  Cephas  Washburn — Original  Boundary — 
Capers — Removal  West. 

Our  history  of  Methodism  would  be  incomplete  without 
some  reference  to  the  labors  of  our  missionaries  among  the 
Indian  tribes  of  our  country.  No  one,  acquainted  with  the 
treatment  of  the  Indians  by  the  whites,  can  justify  the  course 
that  has  usually  been  pursued  towards  them  by  the  people 
and  the  government  of  the  United  States.  The  fact  that 
the  Indians  were  savages  did  not  justify  the  systematic  cru- 
elty with  which  they  have  been  too  frequently  treated.  Much 
of  the  savage  cruelty  that  has  been  charged  upon  the  Indians 
was  caused  by  the  oppression  of  the  whites.  Driven  to  des- 
peration and  despair,  they  have  sometimes  turned  upon  their 
oppressors  with  a  terrible  and  indiscriminate  slaughter  of 
men,  women  and  children ;  but  for  every  outrage  of  this 
kind  perpetrated  by  them,  they  could  point  to  similar  out- 
rages upon  the  part  of  the  whites.  The  history  of  Pennsyl- 
vania shows  that  whenever  the  whites  have  dealt  kindly  and 
justly  toward  the  Indians  they  have  been  quiet  and  peace- 
able. Had  the  example  of  William  Penn  been  followed  by 
the  other  colonies  there  would  have  been  much  less  trouble 
in  our  dealings  with  these  children  of  the  forests. 

While  the  Methodist  Church  may  have  been  somewhat 
remiss  in  its  efforts  to  Christianize  these  aboriginal  tribes  of 
our  country,  it  is  nevertheless  a  source  of  pleasure  to  know 
that  some  efforts  have  been  made,  and  that  some  success  has 
been  achieved  in  winning  them  to  Christ,  and  that  many 
have  been  Christianized,  civilized  and  thoroughly  educated^ 

25- M 


386  HISTORY    OF    METHODISM    IN    ARKANSAS. 

When  the.  whites  first  entered  the  Territory  of  Arkansas 
it  was  occupied  by  the  Quapaws,  Ozarks  and  Osages.  The 
old  French  and  Spanish  Roman  CathoHc  missionaries  had 
estabhshed  mission  posts  among  them  at  a  very  early  day, 
and  had  succeeded  in  making  some  converts  among  them 
while  the  Territory  was  under  French  and  Spanish  control. 

The  first  Protestant  mission  among  the  Indians  in  Arkan- 
sas of  which  we  have  any  mention,  was  organized  by  Rev. 
Cephas  Washburn,  a  Presbyterian  minister,  in  the  fall  of 
1820.  It  was  known  as  Dwight's  Mission  among  the  Cher- 
okees.  These  Cherokees  had  recently  been  brought  from 
t'^e  older  States  east  of  the  Mississippi,  and  settled  in  the 
western  part  of  Arkansas.  Dwight's  Mission  Station  was 
near  where  the  Town  of  Russellville  now  stands.  ^ 

To  obtain  a  clear  idear  of  the  work  of  the  Church  among 
the  Indians  we  must  remember  that  at  one  time  the  dividing 
line  between  the  Indian  Territory  and  Arkansas  was  con- 
siderably east  of  the  present  dividing  line.  At  that  time  the 
line  began  at  a  point  on  Red  River,  near  the  Town  of  Ful- 
ton, and  ran  nearly  north  to  the  mouth  of  Point  Remove 
Creek,  on  the  Arkansas  River,  thence  in  a  direct  line  to  a 
point  on  White  River  near  Shield's  Ferry.  The  Choctaws 
occupied  the  Territory  south  of  the  Arkansas  River,  and 
west  of  the  line  commencing  at  Fulton,  on  Red  River,  and 
running  north  to  Point  Remove  on  the  Arkansas  River. 
The  remainder  of  the  Territory  north  and  west  of  these 
tribes  was  occupied  by  the  Osages,  Quapaws  and  some 
other  smaller  tribes.  The  Choctaws,  Chickasaws,  Chero- 
kees and  Creeks  had  all  formerly  been  located  east  of  the 
Mississippi  River,  and  had  made  considerable  progress  in 
civilization,  and  many  of  them  had  acquired  considerable 
property.  Much  progress  had  been  made  by  our  mission- 
aries in  giving  the  gospel  to  these  tribes. 

As  early  as  1821.  a  mission  was  established  among  the 
Creek  Indians,  at  tjiat  time  occupying  lands  in  Georgia  and 


HISTORY    OF    METHODISM    IN    ARKANSAS.  38/ 

Alabama,  east  and  west  of  the  Chattahoochee  River.  Dr. 
Capers  was  selected  by  Bishop  McKendree  for  the  purpose 
of  planting  this  mission.  He  set  out  on  horseback  on 
an  extensive  tour  of  appointments,  for  the  purpose  of 
awakening  public  attention  to  the  moral  and  religious  im- 
provement of  this  tribe  of  Indians,  who  occupied  the  west- 
ern frontier  of  the  Conference.  Contributions  were  solicited 
for  the  purpose  of  erecting  mission  premises  and  establish- 
ing a  school ;  and  the  project  in  the  hands  of  so  eloquent  an 
advocate  met  with  general  favor.  He  visited  the  Creek 
agency,  and  had  an  interview  with  the  celebrated  half-breed 
Chief,  Mcintosh,  who,  according  to  stately  etiquette,  though 
he  understood  English,  would  communicate  with  Dr.  Capers 
only  through  an  interpreter. 

Asbury  Manual  Labor  School  was  located  at  Fort  Mitch- 
ell, near  the  present  City  of  Columbus,  and  Dr.  Capers,  that 
he  might  the  better  superintend  it,  was,  for  1823  and  1824, 
stationed  at  Milledgeville.  This  mission  was  discontinued 
in  1830,  but  the  labor  expended  was  not  fruitless,  since  niany 
of  these  Indians  after  their  removal  west  of  the  Mississippi 
River  were  gathered  into  the  fold  of  Christ,  and  traced  thpir 
first  impressions  to  the  faithful  missionaries  who  had  in- 
structed  them  in  their   home  east  of  the    Mississippi  River. 

Bishop  McTyeire  says  of  the  work  among  the  Choctaws 
and  Chickasaws  and  kindred  adjoining  tribes,  "  their  evan- 
gelization was  like  a  nation  born  in  a  day."  Rev.  Alexander 
Talley  was  appointed  as  missionary  to  the  Indians  in  North 
Mississippi  in  1827,  and  taking  with  him  a  tent  and  an  in- 
terpreter, began  the  good  work  among  these  Indians  that 
resulted  in  the  conversion  of  many  of  them.  The  Roman 
Catholics  did  some  missionary  work  among  the  Arkansas 
Indians  while  the  Territory  was  under  the  French  and 
Spanish  control. 

The  first  notice  that  we  have  of  any  regular  appointments 
for  the  Indians  is  found  in  the  minutes  for  1830.     We  have 


388  HISTORY    OF    METHODISM    IN    ARKANSAS, 

in  connection  with  the  Arkansas  District  the  Creek  Mission 
and  the  Cherokee  Mission.  The  statistics  for  183 1  are  not 
reported.  The  statistics  for  1832  show  within  the  Arkansas 
District  an  Indian  membership  of  308.  At  that  Conference 
there  were  reported  six  schools  among  the  Creeks  and  five 
schools  among  the  Cherokees.  It  will  be  remembered  that 
for  a  number  of  years  the  western  boundary  of  the  Arkansas 
Territory  was  a  line  beginning  near  Fulton,  on  the  Red 
River,  and  running  in  a  northeasterly  direction  to  the  mouth 
of  Point  Remove  Creek,  on  the  Arkansas  River;  thence  to 
a  place  on  the  White  River  near  Batesville.  All  west  of  that 
line  belonged  to  the  Indians.  By  consulting  the  minutes  it 
will  be  seen  that  some  of  the  most  efficient  preachers  of  the 
Missouri  and  Arkansas  Conferences  were  appointed  to  labor 
among  the  Indians.  Such  men  as  Alvin  Beard,  John  Harrel, 
A.  M.  Scott,  H.  G.  Jophn,  John  N.  Hammill,  Henry  Perry- 
man,  Burwell  Lee,  Pleasant  Tackett,  Richard  W.  Owen, 
William  Johnson,  N.  M.  Talbot,  Jerome  C.  Berryman,  J.  W. 
P,  McKenzie,  Andrew  Hunter  and  others.  Whatever  else 
the  Indians  may  have  against  the  whites  as  a  matter  of  just 
complaint,  it  cannot  be  said  that  the  Indians  committed  to 
the  care  of  the  Methodist  Church  were  neglected  by  the 
Conference.  An  examination  of  statistics  will  show  that  the 
labors  of  the  Methodists  have  been  crowned  with  a  reason 
able  degree  of  success.  A  comparison  of  the  condition  of 
the  Indians  who  have  been  brought  under  the  influence  of 
the  Methodist  Church  will  compare  favorably  with  their 
condition  in  any  other  part  of  the  country.  So  great  was 
the  increase  of  the  Indian  membership  of  the  Church  that 
they  were  organized  into  a  separate  Conference  in  1844,  with 
a  membership  of  2292  Indians,  85  whites,  and  133  colored. 
As  a  result  of  the  labors  of  our  missionaries  in  the  Indian 
Territory,  the  Indians,  under  our  influence,  have  advanced 
in  civilization  until  a  large  number  of  them  are  the  equals  of 
their  white  brethren  in  intelligence  and  piety.     Many  of  the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  389 

native  preachers  are  as  devoted  and  earnest  laborers  for  the 
cause  of  Christ  as  can  be  found  among  their  white  brethren. 
The  schools  that  have  been  established  among  them  have 
been  under  the  control  of  experienced  teachers,  whose  in- 
fluence in  moulding  the  character  of  these  Indians  has 
developed  the  highest  type  of  character  that  has  ever  existed 
among  them.  In  the  early  days  of  Methodism  in  Arkansas 
there  was  a  small  remnant  of  the  Seneca  tribe  of  Indians  in 
the  northern  part  of  the  State.  Jacob  Lanius,  who  traveled 
among  them,  said  of  them  : 

"  I  then  entered  the  Seneca  Nation.  They  own  about 
twelve  square  miles  ot  land,  number  about  192,  and  are  fast 
decreasing.  They  have  a  missionary,  Bro.  Daniel  Adams, 
a  native  Mohawk.  His  house  is  a  neat  little  cabin,  better 
than  many  in  the  State,  and  pretty  well  furnished.  He 
speaks  the  Seneca  and  some  other  languages  very  fluently. 
His  wife  is  a  native  Stockbridge  Indian,  very  well  educated 
in  common  English  literature,  and  upon  the  whole  one  of 
the  most  intelligent  ladies  I  have  seen  for  many  days.  They 
have  a  fine  little  son  that  they  wish  to  qualify  for  the  work 
of  a  missionary.  A  more  pious  family  than  this,  I  presume, 
cannot  be  found  in  the  country.  Here  we  have  a  '  living 
epistle  '  that  speaks  loudly  in  favor  of  missionary  operations. 
Bro.  Adams  is  a  member  of  the  Arkansas  Conference,  and 
this  is  the  second  year  he  has  been  appointed  to  labor 
among  the  Senecas.  I  spent  a  night  with  Bro.  Adams,  and 
was  most  hospitably  entertained.  He  is  very  comfortably 
situated  in  a  little  cabin,  has  twenty  acres  of  good  wheat 
and  seven  of  corn,  with  everything  else  necessary.  His 
wigwam  is  furnished  with  two  beds,  a  table,  trunks,  plenty 
of  queensware,  and  the  best  library  I  have  seen  on  the  dis- 
trict, save  one." — [^Methodism  in  Missouri. 

Whatever  may  be  the  fate  of  the  Indian  tribes  of  the 
West,  whether  it  is  to  be  gradually  absorbed  by  the  white 
race,  or  whether  to  perish  in  the  presence  of  a  superior  civ- 


390  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ilization,  or  whether  they  will  continue  to  exist  in  a  state  of 
comparative  separation  from  the  whites,  their  past  history- 
demonstrates  the  fact  that  they  are  susceptible  to  religious 
impressions,  and  that  the  best  solution  of  the  Indian  problem 
is  to  give  them  the  gospel.  When  they  have  received  the 
gospel,  they  will  see  that  the  cruelties  they  have  endured 
were  not  the  result  of  the  Christianity  of  the  whites,  but 
arose  from  a  lack  of  the  spirit  of  the  gospel.  They  will  see 
that  their  enemies  have  been  the  enemies  of  the  religion  of 
Christ. 

Tile  following  from  the  pen  of  Dr.  Hunter,  will  be  read 
with  interest : 

"As  early  as  1815  Methodism  was  introduced  to  the  In- 
dians. The  gospel  reached  the  Wyandottes  through  the  in- 
strumentality of  John  Stewart,  a  negro,  who  won  many  of 
them  to  Christ.  In  18 19  the  Ohio  Conference  sent  preach- 
ers to  his  assistance.  In  1820  converted  Wyandottes,  under 
the  influence  of  the  missionary  spirit,  bore  the  news  of  their 
conversion  to  a  kindred  tribe — the  Ojibways  in  Canada. 
Two  Indian  preachers  went  there,  and  twelve  years  after 
there  were  ten  Indian  missionary  stations  in  Upper  Canada, 
with  nearly  2000  adult  Indian  members,  and  400  youths  were 
receiving  instruction  ie  eleven  schools.  Methodism  is  a 
missionary  system.  A  church  that  is  not  missionary,  lacks 
the  essential  features  of  a  church  of  Christ.  She  can  point 
today  to  her  thousands  of  converts  among  the  various  In- 
dian tribes  in  vindication  of  her  claim  to  be  a  part  of  the 
Lord's  militant  host.  The  truth  is  God  has  no  use  for  a 
church  only  to  be  used  as  an  aggressive  force  against  the 
powers  of  darkness,  that  Je.«?us  may  be  crowned,' Lord  of 
all.'  And  the  man  who  professes  to  be  the  follower  of 
Christ  and  is  opposed  to  missions  has  need  to  examine  him- 
self to  see  whether  the  spirit  of  Christ  is  in  him,  '  If  any 
man  has   not    the   spirit  of  Christ  he   is   none  of  his.'     The 


HISTORY    OF    METHODISM    IN    ARKANSAS.  39I 

spirit  of    Methodism  has  always   been    in   accord  with  this 
sentiment. 

**  Bishops  McKendree  and  Soule  visited  these  missions 
among  the  Wyandottes  in  1824,  and  were  delighted  with 
what  they  saw  and  heard.  In  182 1,  Dr.  William  Capers 
was  selected  to  set  on  foot  a  mission  among  the  Creeks.  He 
traveled  extensively  on  horseback  on  a  tour  of  appointments 
for  the  purpose  of  awakening  an  interest  among  the  whites  in 
this  tribe  of  Indians,  who  occupied  the  western  frontier  ,( 
the  then  South  Carolina  Conference.  Contributions  were 
solicited  for  the  purpose  of  erecting  mission  premises  and 
establishing  a  school,  and  the  project  met  great  favor.  The 
doctor  visited  the  Creek  agency,  and  had  an  interview  with 
Chief  Mcintosh,  who  assented  to  the  doctor's  proposition. 
Asbury  Manual  Labor  School  was  located  at  Fort  Mitchell 
near  the  present  City  of  Columbus,  and  Dr.  Capers, 
that  he  might  better  superintend  it,  was  for  1823-24  sta- 
tioned at  Milledgeville.  Isaac  Smith  in  his  6ist  year  con- 
sented to  teach  the  *  brother  in  red.'  Smith  won  the  affec- 
tions of  the  red  man  and  in  1829  there  were  reported  71 
members  at  the  Asbury  Station,  and  the  school  consisted  of 
50  scholars.  In  1830,  the  mission  was  discontinued.  The 
labor  was  not  lost,  however,  for  many  of  them  was  gathered 
into  the  fold  in  their  new  home  west  of  the  Mississippi,  who 
traced  their  religious  impressions  to  Father  Smith  and 
his  associates.  Of  this  number  was  '  Sam  '  Checote,  who 
died  but  a  few  years  since  a  useful  member  of  the  Indian 
Mission  Conference.  He  was  one  of  Smith's  pupils  at  the 
Asbury  school.  McTyiere's  History  says  '  the  evangeliza- 
tion of  the  Choctaws,  kindred  and  adjoining  tribes,  was  like  a 
nation  being  born  in  a  day.'  " 

In  1827  Dr.  Alexander  Talley  was  appointed  missionary 
to  the  Indians  in  North  Mississippi,  and  with  a  tent  and  an 
interpreter  he  set  himself  to  work.  The  interpreter,  who 
was  an  Indian,  shrank  from  appearing  before  large  congre- 


392  HISTORY    OF    METHODISM    IN    ARKANSAS. 

grations  and  this  confined  the  missionary  to  mere  groups. 
He  pitched  his  tent  among  small  settlements  and  invited 
them  to  come  and  hear  the  "  good  talk  "  and  he  taught  the 
groups  that  gathered  and  passed  oa.  Before  he  got  round 
in  detail  the  Chief,  Leflore,  sent  for  him  and  courteously  en- 
treated him  and  made  the  teacher  welcome  at  headquarters. 
Greenwood  Leflore  was  the  son  of  a  French  trader,  who  had 
married  in  the  nation  and  had  a  numerous  progeny  of  sons 
and  daughters.  Greenwood,  the  eldest  son,  had  been  well 
educated  among  the  whites,  was  principal  Chief  of  the  na- 
tion and  Talley's  interpreter  upon  certain  occasions ;  and  a 
better  one  no  preacher  ever  had.  One  of  the  first  reform 
movements  was  to  suppress  the  whisky  traffic.  The  ordinance 
passed  in  council  was  duly  guarded  by  penalty.  "  The  of- 
fender was  to  be  struck  a  hard  lick  on  the  head  with  a  stick 
and  his  whisky  poured  out  on  the  ground."  A  self-willed 
brave — Offa  homa — had  defied  the  law  and  met  the  penalty, 
for  they  were  in  earnest.  A.  camp-meeting  was  held  and 
Capt.  Offa-homa  with  scar  unhealed  on  his  scalp  was  the 
first  to  appear.  The  Leflore  family,  the  most  intelligent  and 
influential,  and  the  common  people,  were  brought  under  re- 
ligious influence  and  a  spiritual  power  pervaded  the  whole 
nation.  The  venerable  Isaac  Smith  came  up  from  the  Mus- 
kogee school  and  his  word  and  manner  emphasized  by  his 
gray  hair  made  an  uncommon  impression.  As  he  uttered 
paragraphs  of  Bible  truth,  Leflore,  standing  by  his  side, 
would  interpret  to  the  multitude  seated  and  standing 
around.  The  interpreter  enlarged  on  the  text  and  wept ; 
the  people  wept  also.  Dr.  Talley  took  a  delegation  of  In- 
dian converts  with  him  to  Annual  Conference,  which  met  at 
Tuscaloosa  in  1828.  After  his  report  was  read  the  Confer- 
ence requested  that  one  of  the  Indians  might  give  an  ac- 
count of  the  work  of  grace  and  the  prospects  of  the  nation. 
Capt.  Washington  responded  through  an  interpreter.  The 
Conference    was     po^verfully   moved.     Bishop     Soule    rose 


HISTORY    OF    METHODISM    IN    ARKANSAS.  393 

from  the  chair,  shook  the  hand  of  the  speaker  and  welcomed 
him  and  his  people  to  the  Church  and  exclaimed,  "  Breth- 
ren, the  Choctaw  Nation  is  ours.  No,  I  mistake,  the  Choc- 
taw Nation  is  Jesus  Christ's."  The  Rev.  R.  D.  Smith  and 
Moses  Perry  were  sent  to  Talley's  help.  The  Indian  work 
spread  and  prevailed  and  was  divided  into  circuits.  Moses 
Perry  married  into  the  tribe  and  accompanied  them  to  their 
country  west  of  the  Mississippi.  "  The  work  of  the  spirit," 
say  our  historian,  "was  deep."  We  have  witnessed  among 
■no  people  more  marked  awakenings,  conversions  and  subse- 
•quent  developments  of  Christian  experience  that  we  have 
found  among  the  Choctaws,  and  to  this  day  they  and  the 
Chickasaws  remain  true  to  the  faith  of  their  fathers.  In  1822 
the  Rev.  Richard  Neely  of  the  Tennessee  Conference  com- 
menced to  preach  to  the  Cherokees  in  North  Alabama,  and 
under  his  preaching  a  class  of  thirty-three  members  was 
formed.  At  the  following  session  of  the  Conference,  Rev.  A. 
Crawford  was  appointed  missionary  to  the  Cherokees  and 
with  the  approval  of  head  men  in  that  part  of  the  nation, 
opened  a  school  which  met  with  favor.  The  work  continued 
to  grow  until  in  1830  there  were  855  members  of  the  Church 
and  five  sehools  with  about  one  hundred  pupils.  Here  are 
the  appointments  for  1827  :  William  McMahan,  superin- 
tendent ;  Wells  Valley,  Greenberry  Garrett ;  Oos-tan  a-la. 
Turtle  Fields  ;  Ecoto,  James  J.  Trott ;  Creek  Path,  John  B. 
McFerrin ;  Chat-ooga,  A.  F.  Scruggs ;  Sal-a-kowa,  D.  C. 
McLeod.  John  B.  McFerrin  traveled  among  the  Cherokees 
two  years.  His  second  circuit  was  400  miles  around.  John 
Blackbird  was  his  interpreter.  He  says  "  this  was  one  of 
the  hardest  years  of  my  itineracy,  but  in  many  respects  it 
was  pleasant."  We  saw  many  Indians  converted  to  God  and 
took  a  number  into  the  Church.  I  baptized  at  one  time  the 
mother,  her  daughter  and  grandchildren.  Often  did  the 
wild  woods  ring  with  praise  to  Jesus  for  his  pardoning 
mercy.     The  remarkable  men  converted  among  the  Chero- 


394  HISTORY    OF    METHODISM    IN    ARKANSAS. 

kees  and  added  to  the  Methodist  Church  during  our  mis- 
sionary labors  among  that  people,  were  Richard  Riley,  the 
Gunters,  Turtle  Field,  Young  Wolf,  Arch  Campbell,  John  F. 
Boot,  John  Ross.  During  my  stay  there  I  preached  the 
gospel  to  some  of  the  natives  who  had  never  heard  the  tid- 
ings of  salvation.  Among  the  converts  was  an  Indian 
woman  nearly  lOO  years  old.  I  was  the  first  preacher  who 
ever  visited  the  celebrated  "  Dirt  Town  Valley.,"  Here  the 
Indians  built  a  log  church  and  we  established  a  congrega- 
tion. In  after  years  it  became  celebrated  as  a  camp-ground 
among  the  whites,  who  succeeded  the  Cherokees.  Alto- 
gether I  trust  my  two  years  were  profitably  spent  among 
the  red  men  of  the  forest.  "  In  reviewing  these  two  years 
I  feel  thankful  to  God  that  it  was  my  privilege  to  preach 
the  gospel  to  the  poor  Indians."  — [See  "  Life  of  McFer 
rin  "  by  Dr.  Fitzgerald. 

Speaking  u(  the  great  change  that  had  taken  place  in  the 
condition  of  the  Indians,  Dr.  Hunter  says:  "At  the  time 
when  I  was  in  the  Creek  Nation  the  principal  interpreter  was 
James  Ferryman.  At  his  house  near  the  Hawkins  school, 
after  a  long  search,  I  found  McGowan  and  Irwin.  That  was 
on  the  first  day  of  January,  1836,  more  than  fifty-three  years 
ago.  As  I  retrospect  the  past  and  think  of  the  improvemet 
in  church  and  state,  both  in  the  Indian  Nations  and  in  Ar- 
kansas, I  am  ready  to  exclaim,  "  What  hath  God  wrought !  "" 
The  most  vivid  imagination  could  not  have  anticipated  the 
half  that  has  been  accomplished  since  that  day.  Then  there 
was  one  circuit  in  each  of  the  nations,  Creek  and  Cherokee  ; 
now  several  districts  in  each  of  the  Indian  Nations  and  an 
Annual  Conference  of  half  a  hundred  preachers.  There  is 
Harrell  Institute,  besides  other  academies  and  schools, 
among  the  Creeks,  Choctaws  and  Chickasaws,  and  before 
long  Galloway  College,  in  the  Cherokee  Nation,  will  open 
its  hall  for  the  reception  of  pupils.  In  Arkansas  the  im- 
provement  in   every  particular   has   been  wonderful.     Insti- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  395 

tutions  of  learning  have  sprung  up  in  various  places,  patron- 
ized and  sustained  by  the  different  churches.  Railroads 
with  iron  bands  hold  the  different  sections  together  in  indis 
soluble  bonds,  prophesying  of  greater  prosperity  in  the  near 
future.  *  With  my  staff  I  went  over  the  Jordan  and  now  I 
am  become  two  bands.'  So  said  Jacob  when  he  returned 
from  Padan-Aram  to  look  after  the  stone  he  had  set  up  for 
a  pillar,  and  on  whose  top  he  had  poured  the  oil  that  morn- 
ing after  seeing  the  mystic  ladder  with  the  angels  of  God 
ascending  and  descending  Bechel,  house  of  God,  wis  the 
name  of  that  place  ever  after.  '  Two  bands  ! '  Six  Annual 
Conferences  rest  securely  on  the  territory  of  the  origin^.l 
Arkansas  Conference.  Near  five  hundred  traveling  preach- 
ers are  heard  now  every  Sabbath  where  fifty-three  years 
ago  forty-three  published  the  gospel  message  in  Arkansas, 
Indian  Territory,  Louisiana  and  North  Texas.  Fifty-three 
years  ago  if  any  one  had  ventured  to  predict  that  the  time 
would  come  when  a  railroad  would  pass  through  the  entire 
length  of  the  Indian  Territory  from  Missouri  to  Texas,  what 
was  said  would  have  been  considered  the  baseless  fabric  of 
a  vision  ;  yet  so  it  is  today." 


CHAPTER  XXVII. 

Conclusion — The    Annual  Conferences — First   Things 
IN  Arkansas. 

My  work  is  nearly  completed  I  have  taken  my  readers 
from  the  introduction  of  Methodism  into  Arkansas  in  i8i6, 
and  followed  it  in  its  course  through  all  these  years  to  the 
present  time.  We  have  seen  it  in  its  feeble  beginnings  on 
Spring  River  Circuit,  under  the  leadership  of  Eli  Lindsay, 
and  near  Mount  Prairie  in  the  southern  part  of  the  State, 
under  the  leadership  of  John  Henry,  two  local  preachers 
whose  names  should  be  preserved  in  the  annals  of  Arkansas 
Methodism.  We  have  seen  that  apostle  of  Methodism, 
William  Stephenson,  the  ,  first  itinerant  to  enter  the  State, 
and  take  for  his  circuit  the  whole  of  South  Arkansas  from 
the  Arkansas  River  to  the  Louisiana  State  line.  Then  we 
have  seen  that  remarkable  man,  John  Harris,  coming  as  the 
second  itinerant,  to  travel  for  years  across  the  trackless 
wilderness,  enduring  hardships  and  privations  that  remind 
us  of  the  heroic  days  of  the  Church.  These  were  heroic 
days,  and  the  men  that  met  these  dangers,  and  overcame 
these  difficulties  were  heroes  worthy  to  take  their  place 
beside  the  martyr-crowned  men  of  old.  We  have  seen  the 
circuit  expand  into  a  district  that  embraced  within  its  bounds 
the  territory  of  the  State.  We  have  traced  the  organiza- 
tion of  new  circuits  and  districts  until  it  became  necessary 
to  organize  the  Arkansas  Conference  in  1836.  This  was  a 
joyous  day  for  such  old  veterans  as  William  Stephenson,  , 
John  Harris,  Burwell  Lee,  Henry  Cornelius,  Jacob  White- 
sides,  E.  B.  Duncan  and  John  Harrell.  And  there  stood  on 
that  Conference  floor,  in  the  vigor  of  a  young  manhood, 
such  brave  young  spirits,  so  full  of  hope  and  enthusiasm,  as 


HISTORY    OF    METHODISM    IN    ARKANSAS.  397 

William  P.  Ratcliffe,  Andrew  Hunter,  J,  W.  P.  McKenzie, 
James  Essex,  Fountain  Brown,  ready  at  the  Master's  bid- 
ding to  go  anywhere,  do  any  work,  and  endure  any  hard- 
ship for  the  sake  of  Christ  !  Then  we  have  at  a  more  re- 
cent date  such  men  as  Stephen  Carlisle,  John  Cowle,  John 
H.  Blakely,  Jacob  Whitesides,  John  M.  Steele,  John  J. 
Roberts,  and  following  close  upon  them  came  such  men  as 
James  E.  Cobb,  A.  R.  Winfield,  George  A.  Dannelly,  Wil- 
liam Moores,  A.  B.  Winfield,  Jesse  McAhster,  Robert  Brit- 
tain,  Benoni  Harris  and  others  of  equal  note,  some  of  whom 
have  passed  away,  and  others  remain  with  us  a  little  while 
longer  as  a  benediction  to  the  Church  they  have  served  so 
well.  We  have  lived  to  see  a  large  body  of  active,  vigorous 
and  consecrated  young  men  take  the  place  of  these  old 
men  who  are  rapidly  passing  away — men  into  whose  hands 
we  can  safely  entrust  the  future  of  the  Church. 

We  have  seen  the  one  Annual  Conference  of  1836  divided 
into  three  Annual  Conferences,  either  one  of  which  is  larger 
than  the  original  Conference. 

We  have  traced  the  progress  of  education  from  the  humble 
Male  and  Female  Academy,  at  Washington,  the  Elm  Spring 
School,  at  Elm  Spring,  and  Soulesbury  Academy  at  Bates- 
ville,  to  the  splendid  colleges  of  the  present :  The  Galloway 
Female  College,  at  Searcy,  the  Hendrix  Male  College,  at 
Conway,  the  Arkadelphia  Male  and  Female  School,  at 
Arkadelphia,  and  the  Quitman  College,  at  Quitman,  all  the 
property  of  the  Church,  and  having  buildings,  grounds, 
equipments,  furniture,  facilities  and  patronage  that  will  com- 
pare favorably  with  the  best  in  the  Eastern  schools. 

Methodism  in  Arkansas  had  a  small  beginning,  but  like 
the  grain  of  mustard  seed,  it  has  become  a  great  tree.  The 
Methodists  are  the  most  numerous  of  all  the  Churches  of  Ar- 
kansas. In  every  portion  of  the  State  their  preachers  travel, 
their  houses  of  worship  are  built,  and  their  Sunday-schools 
are  filling  the  land.     It  has  reached  all  classes  of  society. 


•398  HISTORY    OF    METHODISM    IN    ARKANSAS. 

the  rich  and  the  poor  meet  together.  In  city  and  in  the 
country,  in  the  den.sely  populated  region,  and  in  sparse  set- 
tlements, the  members  of  the  Church  are  found.  They  fill 
the  learned  professions,  they  are  engaged  in  merchandise,  in 
trade,  in  agriculture,  and  in  mechanics.  In  the  social  re- 
lations of  life  they  occupy  a  circle  equal  to  the  most  elevated 
in  the  land. 

I  now  leave  this  work  in  the  hands  of  the  readers.  If  they 
shall  reap  anything  like  the  pleasure  in  reading  that  I  have 
found  in  writing  this  History  of  Methodism  in  Arkansas,  and 
placing  on  record  the  worthy  'deeds  of  the  noble  men  who 
laid  the  foundations  upon  which  we  have  built,  I  shall  feel 
more  than  repaid  for  any  time  and  labor  I  may  have  spent 
in  gathering  these  facts  and  placing  them  in  form. 

THE    ANNUAL    CONFERENCES 

There  are  three  Annual  Conferences  included  within  the 
State  of  Arkansas,  with  the  following  boundaries  : 

THE    ARKANSAS    CONFERENCE 

shall  include  that  part  of  the  State  of  Arkansas  inclosed  by 
the  following  boundary  line  :  Beginning  at  the  point  where 
the  North  Fork  of  White  River  crosses  the  Missouri  State 
line  ;  thence  down  North  Fork  to  its  mouth  ;  thence  down 
White  River  to  the  mouth  of  Sillamore  ;  thence  up  South 
Sillamore  to  line  on  range  twelve  ;  thence  south  with  range 
line  to  Little  Red  River  ;  thence  down  Little  Red  River  to 
Miller's  Ferry  ;  thence  to  the  mouth  of  Palarm  Creek,  on  the 
Arkansas  River,  so  as  to  include  all  the  present  boundary 
lines  of  Quitman  and  Mount  Vernon  Circuits;  thence  to  the 
southeast  corner  of  Perry  County  ;  thence  west  by  the  south 
boundary  lines  of  Perry,  Yell,  and  Scott  Counties  to  the 
State  line  ;  thence  with  the  State  line  to  the   beginning. 

THE    WHITE    RIVER    CONFERENCE 

shall  be  bounded  on  the  east  by  the  Mississippi  River;  on 
the  north    by  the  Missouri   State   line  ;   on   the  west  by  the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  399 

Arkansas  Conference  ;  on  the  south  by  a  line  running  from 
the  head  of  Palarm  Creek  to  the  head  of  Cypress  Bayou  ; 
thence  down  said  bayou  to  Des  Arc  Bayou  ;  thence  down 
that  bayou  to  White  River,  and  down  said  river  to  its  mouth. 

THE    LITTLE    ROCK    CONFERENCE 

shall  embrace  all  that  portion  of  the  State  not  embraced  in 
the  Arkansas  and  White  River  Conferences. 

When  the  Spring  River  Circuit  was  formed,  in  181 5,  this 
territory  was  a  part  of  the  Tennessee  Conference.  •  The 
Missouri  Conference  was  formed  in  18 16,  and  the  Ter- 
ritory of  Arkansas  was  included  within  that  Conference.  It 
remained  in  connection  with  that  Conference  until  1836, 
when  the  Arkansas  Conference  was  formed.  The  Ouachita 
(now  Little  Rock)  Conference  was  formed  in  1854.  The 
White  River  Conference  was  formed  in  1870.  In  1816  there 
were  88  white  and  4  colored  members;  in  1836  there  were 
2065  white  and  451  colored  members;  in  1854  there  were 
16,482  white  and  2808  colored  members;  in  1870  there 
were  29,855  white  and  13,263  colored  members;  in  1890 
there  were  70,086  white  members. 

FIRST    THINGS    IN    ARKANSAS. 

The  first  white  man  to  enter  the  territory  embraced  by  the 
State  of  Arkansas  was  Hernando  DeSoto,  in  1541. 

The  first  white  settlement  in  Arkansas  was  made  in  the 
year  1686,  at  the  Post  of  Arkansas. 

The  fi7%t  Governor  of  the  Province  of  Louisiana,  which 
included  the  Territory  of  Arkansas,  was  Savlolle  (pronounced 
Sovul),  appoi"nted  in  the  year  1699. 

The  first  American  Governor  oi  the  Province  of  Louisiana 
was  William  C.  Claiborne.   • 

The  first  Protestant  sermon  preached  in  Arkansas  was  by 
Rev.  John  P.  Carnahan,  of  the  Cumberland  Presbyterian 
Church,  in  iSii,  at  the  Post  of  Arkansas. 


400  HISTORY    OF    METHODISM    IN    ARKANSAS. 

The  first  Methodist  preacher  to  enter  the  State  was  Joha 
Henry,  a  local  preacher,  in  1815. 

The  first  Protestant  house  of  worship  was  built  at  Mount 
Prairie,  in  Hempstead  County,  by  the  Methodists,  in  1816, 
and  was  called  Henry's  Chapel. 

The  first  itinerant  Methodist  preacher  to  enter  the  State 
was  William  Stephenson,  in  1816. 

The  first  Annual  Conference  held  in  the  Territory  was  at 
Mountain  Spring  camp-ground,  in  1833. 

The  first  session  of  the  Arkansas  Conference  was  held  at 
Batesville,  in  1836. 


APPENDIX  A. 

1820-21. 

Fifth  session  at  Shiloh,  Illinois  Territory,  September  13, 
1820,  Bishop  Roberts,  President. 

Arkansas  District — William  Stephenson,  Presiding  Elder  ; 
Pecan  Point  Circuit,  Washington  Orr;  Hot  Springs  Circuit, 
Henry  Stephenson  ;  Mount  Prairie,  Gilbert  Clark  ;  Arkansas 
Circuit,  William  Townsend  ;  Spring  River,  Isaac  Brookfield  ; 
White  River,  William  W.  Redman.  Number  in  society, 
511  whites,  25  colored.  , 

1821-22. 

Sixth  session  at  McKendree's  Chapel,  Cape  Girardeau, 
October  21,  1821,  Bishop  Roberts,  President. 

Arkansas  District — John  Scripps,  Presiding  Elder ;  Ar- 
kansas Circuit,  Dennis  Wiley;  Hot  Springs,  Isaac  Brook- 
field  ;  Mount  Prairie,  John  Harris ;  Pecan  Point,  William 
Townsend;  Spring  River,  Isaac  Brookfield;  White  River, 
William   W.  Redman.      2. umber  in   society,  683  whites,  34 

colored. 

1822-23. 

Seventh  session  at  St.  Louis,  October  24,  1822,  Bishop 
Roberts,  President. 

Arkansas  District — John  Scripps,  Presiding  Elder;  Ar- 
kansas Circuit,  John  Harris ;  Hot  Springs  and  Mount  Prai- 
rie, Samuel  Bassett,  Gilbert  Clark;  Pecan  Point,  William 
Bryant;  Arkansas  Mission,  William  Stephenson;  Spring 
River,  Isaac  Brookfield.     Number  in  society,  916  whites,  48. 

colored. 

1823-24. 

Eighth  session  at  St.  Louis,  October  23,  1823,  Bishop 
McKendree,  President. 

Arkansas  District — William  Stephenson,  Presiding  Elder; 


402  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Arkansas  Circuit,  Andrew  Lopp  ;   Hot  Springs  and   Mount 

Prairie,  Joh  Blasdell ;  Pecan   Point,  Rucker  Tanner;   Spring 

River,  James  E.   Johnson.     Number  in  society,  852   whites, 

80  colored. 

1824-25. 

Ninth  session  at  the  house  of  William  Padfield,  St.  Clair 
County,  111.,  October  23,  1824,  Bishop  Roberts,  President. 

Arkansas  District — William  Stephsnson,  Presiding  Elder  ; 
Arkansas  Circuit,  to  be  supplied;  Hot  Springs,  Green  Orr; 
Mount  Prairie,  Gilbert  Clark;  Pecan  Point,  Rucker  Tanner; 
Spring  River,  Frederick  Leach  and  William  Shores.  Num- 
ber in  society,  80  whites,  68  colored. 

1825-26. 

Tenth  session  at  Tennessee,  Mo.,  August  4,  1825,  Bishop 
Roberts,  President. 

Arkansas  District — Jesse  Haile,  Presiding  Elder;  Arkan- 
sas Circuit,  to  be  supplied ;  Hot  Springs,  Gilbert  Clark ; 
Mount  Prairie,  Green  Orr,  Rucker  Tanner ;  Natchitoches, 
William  Stephenson;  White  River,  Cassel  Harrison.  Num- 
ber in  society,  664  whites,  40  colored. 

1826-27. 

Eleventh  session  at  McKendree  Chapel,  Cape  Girardeau, 
September  14,  1826,  Bishop  Roberts,  President. 

Arkansas  District — Jesse  Haile,  Presiding  Elder;  Arkan- 
sas Circuit,  John  Cureton ;  Hot  Springs,  Parker  Snedecor  ; 
Mount  Prairie,  Thomas  Johnson;  Spring  River  and  White 
River,  to  be  supplied.  Number  in  society,  830  whites,  71 
colored. 

1827-28. 

Twelfth  session  at  St.  Louis,  September  6,  1827,  Bishop 
Roberts,  President. 

Arkansas  District — Jesse  Haile,  Presiding  Elder;  Arkan- 
sas Circuit,  William  Shores;  Hot  Springs,  to  be  supplied; 
Mount  Prairie,  Thomas  Johnson  ;   White   River  and  Spring 


HISTORY    OK    METHODISM    IN    ARKANSAS.  4O3 

River,  John  Kelly,  Edward  T,  Perry.  Number  in  society, 
661    whites,  58  colored. 

1828-29. 

Thirteenth  session  at  Fayette  Camp-ground,  Howard 
County,  September  12,  1828. 

Arkansas  District — Jesse  Haile,  Presiding  Elder ;  Hot 
Springs,  John  Kelly;  Arkansas  Circuit,  James  Bankson ; 
White  River,  Parker  Snedecor.  Number  in  society,  724 
whites,  68  colored. 

1829-30. 

Fourteenth  session,  at  Potosi,  Washington  County,  Sep- 
tember 10,  T829,  Bishop  Soule,   President. 

Arkansas   District — Uriel   Haw,    Presiding  Elder;   White 

River,    ■ Kelly ;    Arkansas    Circuit,    John    A.     Henry, 

Pleasant  Tackett ;  Hot  Springs  and  Mount  Prairie,  Rucker 
Tanner,  Jerome  C.  Berryman  ;  Helena,  John  Harris.  Num- 
ber in  society,  894  whites,  89  colored. 

1830-31. 

Fifteenth  session,  at  St.  Louis,  Bishop  Roberts,  Presi- 
dent. 

Arkansas  District — Jesse  Green,  Presiding  Elder.  Hel- 
ena, John  Harris ;  Hot  Springs  and  Mount  Prairie,  Nelson 
R.  Bewley ;  Arkansas  Circuit,  Mahlon  Bewley ;  Mount 
Pleasant,  Pleasant  Tackett ;  James'  Fork,  to  be  supplied  ; 
Cherokee  and  Creek  Mission,  to  be  supplied ;  Spring  River 
and  White  River,  James  H.  Slavens.  Num.ber  in  society, 
1260  whites,  72  colored. 

1831-32. 

Sixteenth  sessiop,  at  McKendree's  Chapel,  Bishop  Rob- 
erts, President. 

Arkansas  District — A.  D.  Smith,  Presiding  Elder.  Hele- 
na Circuit,  Fountain  Brown ;  Pine  Bluff  Circuit,  W.  A. 
Boyce ;    Chicot   Circuit,   John    Harris ;     Hot    Springs     and 


404  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Mount  Prairie,  H.  C.  Jopiin,  William  Duke;  Arkansas  Cir- 
cuit, John  Hammil,  Richard  Overby  ;  Washington  Circuit, 
John  Kelly;  Creek  Mission,  Alvan  Baird  ;  Washington  and 
Cherokee  Mission,  John  Harrell,  A.  M.  Scott;  White  River 
and  Spring  River,  Nelson  R.  Bewley.  Number  in  society, 
no  returns. 

1832-33- 

Seventeenth  session,  Pilot  Grove,  September  17,  1832. 

Arkansas  District — Martin  Wells,  Presiding  Elder.  Hel- 
ena Circuit,  Micah  Casteel  ;  Pine  Bluff  Circuit,  William  A. 
Boyce  ;  Chicot,  to  be  supplied  ;  Ouachita  Circuit,  to  be  sup- 
plied ;  Hot  Springs,  Henry  Cornelius;  Mount  Prairie,  Foun- 
tain Brown,  Lemuel  Wakelee;   Red  River,  to  be  supplied. 

Little  Rock  District — A.  D.  Smith,  Presiding  Elder. 
Little  Rock  Circuit,  to  be  supplied ;  Arkansas  Circuit,  to 
be  supplied;  Washington  Circuit,  W.  G.  Duke;  Mcintosh, 
Harris  G,  Jopiin  ;  Wyans  School,  John  N.  Hammil ;  Haw- 
kins School,  Alvin  Baird  ;  Hardridges  School,  Henry  Per- 
ryman  ;  Cherokee  Circuit,  John  Harrell ;  Adairs  School, 
Burwell   Lee,  Thomas   Bertholf ;    Chism's,  Richard  Overby. 

Number  in  society,   15 12  whites,  222  colored,  308  Indians. 

1833-34- 

Eighteenth  session,  at  Mountain  Spring  Camp-ground, 
Arkansas,  September  4,  1833,  Bishop  Soule,  President. 

Arkansas  District — Martin  Wells,  Presiding  Elder.  Hel- 
ena Circuit,  John  Neil  ;  Pine  Bluff,  to  be  supplied;  Ouachi- 
ta, Henry  Cornelius;  Hot  Springs,  Fountain  Brown  ;  Mount 
Prairie,  Richard  Overby,  J.  B.  Denton  ;  Red  River,  to  be 
supplied. 

Little  Rock  District — Andrew  D.  Smith,  Presiding  Elder. 
Little  Rock  Circuit,  Wm.  G.  Duke  ;  Arkansas,  John  H. 
Rives;   Washington,  Alvin  Biird. 

Mission  Schools  among  the  Indians — John  Harrell,  Pleas- 
ant Tackett,  Learner  B.  Stateler,  John  N.  Hammil,  Pleasant 


HISTORY    OF    METHODISM    IN    ARKANSAS.  4O5 

Berryliill,  Thomas  Bertholf,  Richarl  W.  Oven,  Burwell  Lee, 
J.  Brewton,  Harris  G.  Joplin. 

Number  in  society,  1779  whites,  237  colored,  494  Indians. 

1834-35. 

Nineteenth  session  at  Bellview,  Washington  County,  Sep- 
tember 10,  1834,  Bishop  Roberts,  President. 

Arkansas  District — Charles  T.  Ramsey,  Presiding  Elder. 
Helena,  L.  Wakelee  ;  Pine  Bluff  Circuit,  William  P.  Ratcliffe, 
Ouachita,  N.  Keith  ;  Hot  Springs,  Wm.  G.  Duke  ;  Mount 
Prairie,  N.  Cornelius,  Franklin  F.  Brown  ;  Roiling  Fork,  W. 
Sorrells. 

Little  Rock  District — M.  K.  Lacy,  Presiding  Elder.  Lit- 
tle Rock,  M.  Wells;  Arkansas,  John  H.  Rives  ;  Washing- 
ton, H.  G,  Joplin  ;  Greene,  J.  P.  Neil  ;  Kings  River,  J.  G. 
Duke  ;  Seneca  Circuit,  J.  L.  Gould ;  White  River,  Andrew 
Peace. 

Indian  Missions  and  Schools — A.  D.  Smith,  J.  Home,  B. 
Lee,  T.  Bertholf,  P.  Berryhill,  John  Harrell,  J.  N.  Hammil. 

Number  in  society,  2406  whites,  386  colored,  509  Indians. 

^  1835-36. 

The  twentieth  session,  at  Arrow  Rock  Camp-ground,  Sep- 
tember 10,  1835,  Bishop  Roberts,  President. 

Batesville  District — Burwell  Lee,  Presiding  Elder;  Helena, 
to  be  supplied ;  Franklin,  to  be  supplied  ;  Big  Creek,  L. 
Wakelee,  Jackson  J.  Powell;  White  River,  A.  Baird ;  Clin- 
ton, to  be  supplied  ;  Arkansas,  to  be  supplied  ;  Carrolton,  to 
be  supplied  ;  Washington,  John  Harrell. 

Little  Rock  District — C.  T.  Ramsey,  Pine  Bluff,  F.  Brown  ; 
Ouachita,  to  be  supplied  ;  Hot  Springs,  H.  Cornelius  ;  Mount 
Prairie,  John  Hammil,  W.  G.  Duke  ;  Sulphur  Fork,  J.  H. 
Carr;  Chicot,  Joseph  Rentfro  ;  Bartholomew,  J.  M.  Gore  ; 
Little  Rock  Circuit.  William  P.  Ratcliffe. 

Indian  Schools   and    Missions — P.    M.    McGowan,  S.   K. 


406  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Waldron,  J.  Home,   J.  H.  Rives,  A.  D.  Smith.     Number  in 
society,  2334  whites,  373  colored,  467  Indians. 

The  first  session  of  the  Arkansas  Conference  met  at 
Batesville,  November,  1836,  Bishop  Morris,  President. 

At  the  formation  of  the  Arkansas  Conference  there  were 
two  districts  in  Louisiana  included,  the  Monroe  District  and 
the  Alexander  District.  Previous  to  this  time  they  were  in- 
cluded in  the  Mississippi   Conference. 

The  following  were  admitted  on  trial  at  this  first  session  ; 
Andrew  Hunter,  James  Essex,  James  L,  Newman,  Enoch 
Whately,  Thom.as  Benn,  William  H,  Bump,  Philip  Asborne, 
J.  W.  P.  McKenzie.  Admitted  in  full  connection  :  John  H. 
Rives,  Henry  Cornelius,  Winfree  B.  Scott.  Located  :  Wil- 
liam G.  Duke  and  Daniel  Sears  :  Transferred  to  other  Con- 
ferences :    Peter  McGowan,  Alvin  Baird  and  Levi  Pearce. 

Appointments. — Little  Rock  District — C.  T.  Ramsey, 
Presiding  Elder  ;  Little  Rock  Station,  W.  P.  Ratcliffe  ;  Little 
Rock  Circuit,  Henry  Cornelius;  Hot  Springs  Circuit,  Arthur 
Simmons  ;  Mount  Prairie,  E.  B.  Duncan,  Jacob  Wbitesides; 
Rollins:  Fork,  J.  H.  Carr;  Sulphur  Fork,  L.  Wakelee ;  Pine 
Bluff,  Tames  Essex. 

Batesville  District — Burwell  Lee,  Presiding  Elder;  Bates- 
ville, Ansell  Webber  and  Philip  Asborne;  Jackson  Circuit, 
John  L.  Irwin  ;  Litchfield,  Enoch  Whateley  ;  Carrolton,  to 
be  supplied  ;  Washington,  W.  H.  Bump  ;  Ozark,  Thomas 
Benn  ;   Lewisburg,  Robert  Gregory. 

Arkansas  District — William  H.  Turnley,  Presiding  Elder; 
Alexander  Station,  Richmond  Randle  ;  Champagnolle  Cir- 
cuit, to  be  supplied  ;  Opelousas,  Winfree  B.  Scott;  Frank- 
lin, John  L.  Hammil ;  Lower  Vermillion,  John  R.  Mcintosh; 
Natchitoches,  Jesse  A.  Guice  ;  William  Stephenson,  super- 
numerary. 

Monroe  District — John  A,  Cotton,  Presiding  Elder;  Mon- 
roe Circuit,  Benjamin  A.  Jones  ;  Claiborne  Circuit,  Sidney 
Squires;   Maronge,  John  A.   Cotton. 


HISTORY    OF    METHODISM    IN    ARKANSAS.  4O7 

South  Indian  Mission  and  Schools — John  Harrell,  Super- 
intendent; Thomas  Bertholf,  Andrew  Hunter,  J.  W.  P.  Mc- 
Kenzie,  Moses  Perry  and  A.  D.  Smith.  Number  in  society, 
whites,  2733;  colored,  599;  Indians,  1225.  Number  in  the 
Arkansas  portion  of  the  Conference,  whites,  2065  ;  colored, 
451. 

There  were  39  preachers  who  received  appointments,  26 
in  full  connection,  7  remaining  on  trial,  and  8  admitted  on 
trial. 

The  second  session  of  the  Little  Rock  Conference  met  at 
Little  Rock,  November  I,  1837.  Lewis  C.  Propps,  John  B. 
Denton,  Jerome  B.  Annis,  Moses  Speer,  Uriah  Whateley, 
Samuel  Allen,  James  Graham,  James  E.  Groce,  George  W. 
Turnley,  John  F.  Seaman  (10)  were  admitted  on  trial. 

Appointments. — Little  Rock  District — Robert  Gregory, 
Presiding  Elder;  Little  Rock,  Benjamin  Jones;  Benton, 
Henry  Cornelius  ;  Greenville,  Jacob  Custer;  Mount  Prairie, 
Jacob  Whitesides;  Pine  Bluff,  William  P.  Ratcliffe ;  Red 
River,  Moses  Speer. 

Batesville  District — Burwell  Lee,  Presiding' Elder ;  Bates- 
ville,  John  Irvin  ;  Jackson,  Ansel  Webber;  Litchfield  Mission, 
Andrew  Hunter ;  Carrolton  Mission,  Jerome  B,  Annis  ;  Wash- 
ington, Hiram  Gering ;  Ozark,  Joseph  L.  Gold  ;  Lewisburg, 
John  M.  Steele;  Boonville,  Mission,  to  be  supplied. 

Arkansas  District — J.C.  Parker,  Presiding  Elder;  Ouachita, 
Enoch  Whatelej/';  Chicot,  James  E.  Groce;  Bartholomew, 
Fountain  Brown;  Helena,  James  S.  Newman;  Franklin, 
John  Powell;  Marion,  Alexander  Avery;  Mississippi  Mis- 
sion, to  be  supplied;  Montgomery's  Point,  to  be  supplied. 

Alexandria  District — Richmond  Randle,  Presiding  Elder; 
Alexandria,  Winfree  B.  Scott ;  Cheneyville,  L.  C.  Propps ; 
Opelousas,  H.  B.  Price;  Franklin,  W.  H.  Bump;  Natchi- 
toches, John  R.  Mcintosh. 

Monroe  District — John  H.  Haminil,  Presiding  Elder; 
Monroe,  Uriah  Whateley;  Claiborne,  Thomas  Benn  ;   Little 


408  HISTORY    OF    METHODISM    IN    ARKANSAS. 

River,  Sidney  Squires;  Trinity,  G.  W.  Turnley;  Harrison- 
burg, Arthur  W.  Simmons. 

South  Indian  District — John  Harrell,  Presiding  Elder ; 
Sulphur  Fork,  John  B.  Denton,  E.  B.  Duncan;  Cherokee 
Circuit,  Thomas  Bertholf,  Johnson  Field,  John  Boston; 
School  No,  I,  James  Graham ;  School  No.  2,  to  be  supplied  ; 
School  No.  3,  James  Essex;  Scnool  No.  4,  to  be  supplied; 
Choctaw  Circuit,  J.  W.  P.  McKenzie ;  School  No.  i,  Moses 
Perry;  School  No.  2,  S.  Allen  ;  Seneca  Circuit,  Andrew  D. 
Smith.  White  members,  3056;'  colored  members,  592; 
Indians,  960 — total,  4606. 

The  third  session  of  the  Arkansas  Conference  met  at 
Washington,  Hempstead  County,  November  7,  1838. 

Peter  German,  B.  C.  Weir,  Samuel  Clark  and  Daniel 
Adams  were  admitted  on  trial. 

Appointments  — Little  Rock  District — J.  C.  Parker,  Presid- 
ing Elder ;  Little  Rock  Station,  Wm.  H.  Bump ;  Benton 
Circuit,  Andrew  Hunter ;  Pine  Bluff  Circuit,  Jacob  Custer; 
Columbia  Circuit,  Peter  German ;  Bartholomew  Mission, 
Fountain  Brown  ;  Pulaski  Circuit,  C.  Groce. 

Batesville  District — G.  W.  Morris,  Presiding  Elder ;  Bates- 
ville  Circuit,  J.  L.  Irwin,  B.  Lee,  supernumerary  ;  Litchfield 
Mission,  Juba  Eastabrook ;  Jackson  Circuit,  John  M.  Steele; 
Yellville  Mission,  James  Graham  ;  Ozark  Circuit,  J.  L.  Gould  ; 
Boonville  Mission,  to  be  supplied  ;  Lewisburg  Circuit,  Arthur 
W.  Simmons. 

Helena  District — William  P.  Ratcliffe,  Presiding  Elder ; 
Helena  Circuit,  Spencer  Walters  ;  Madison  Circuit,  Markley 
L.  Ford;  Marion  Circuit,  Thomas  Benn  ;  White  River  Cir- 
cuit, J.  R.  Mcintosh;  Mississippi  Mission,  to  be  supplied; 
Green  Mission,  Samuel  Clarke  ;  Montgomery's  Point,  to  be 
supplied. 

Fayetteville  District  —  John  Harrell,  Presiding  Elder; 
Washington  Circuit,  Jerome  B.  Annis ;  Carrolton  Circuit, 
Solomon  Holford  ;  Upper  Cherokee,  A.  D.  Smith,  J.  Fields; 


HISTORY    OF    MITHODISM    IN    ARKANSAS.  4O9 

Lower  Cherokee,  J.  F.  Seaman,  J.  Boston  ;  School  No.  3, 
James  Essex;  Seneca  Circuit,  Daniel  Adams. 

Monroe  District — J.  N.  Hamil,  Presiding  Elder;  Monroe 
Circuit,  Sidney  Squires;  Claiborne  Circuit,  David  Fellows; 
Ouachita  Circuit,  E.  B.  Duncan;  Little  River  Circuit,  B.  C. 
Weir  ;  Harrisonburg  Circuit,  Uriah  Whateley  ;  Trinity  Cir- 
cuit, Samuel  Walker. 

Red  River  District — Robert  Gregory,  Presiding  Elder; 
Mount  Prairie  Circuit,  Alexander  Avery  ;  Greenville  Circuit, 
James  L.  Newman  ;  Sulphur  Fork  Circuit,  Jacob  Whitesides  ; 
Sevier  Mission,  Samuel  Allen  ;  Choctaw  Circuit,  J.  W.  P. 
McKenzie,  W.  Mulkey  ;  School  No.  i,  Mos'is  Perry. 

1839-40. 

Conference  met  at  Fayetteville,  Washington   County. 

George  Stanford,  Stephen  Carlisle,  and  William  Stanley 
were  admitted  on  trial. 

Appointments.  —  Little  Rock  District — John  C.  Parker; 
Little  Rock  Station,  B.  H.  Hester ;  Little  Rock  Circuit, 
Fountain  Brown  ;  Benton  Circuit,  Jacob  Custer  ;  Pine  Bluff 
Circuit,  R.  W.  Cole  and  J.  C.  Groce  ;  Ouachita  Circuit,  W. 
A.  Cobb  ;  Columbia  Circuit,  to  be  supplied  ;  Agent  Sunday- 
schools,  W.  H.  Bump. 

Batesville  District — G.  W.  Morris,  Presiding  Elder  ;  Bates- 
ville  Circuit,  Juba  Eastabrook ;  Litchfield  Circuit,  Stephen 
Carlisle  ;  Jackson  Circuit,  James  Graham  ;  Yellville  Mission, 
to  be  supplied;  Ozark  Circuit,  Jerome  B.  Annis  ;  Boonville 
Mission,  J.  Harris  ;  Lewisburg  Circuit.  James  T.  Sawrie. 

Helena  District — William  P.  Ratcliffe,  Presiding  Elder 
Helena  Circuit,  W.  B.  Mason  ;  Madison  Circuit,  G.  Stanford 
Marion  Circuit,  John  M.  Steele  ;  Green  Mission,  M.  S.  Ford 
Montgomery's  Point,  J.  R.  Mcintosh. 

Red  River  District — Robert  Gregory,  Presiding  Elder  ; 
Mount  Prairie  Circuit,  William  Mulkey  ;  Greenville  Mission, 
Samuel  Allen  ;   Sulphur  Fork  Circuit,  J.   W.  P.  McKenzie  ; 


4IO  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Blue  Bayou  Mission,  to  be  supplied  ;  DeKalb  Circuit,  S. 
Clarke  ;  Choctaw  Circuit,  A.  Avery,  M.  Perry. 

Fayetteville  District  —  John  Harrell,  Presiding  Elder; 
Washington  Circuit,  A.  Hunter,  James  Morris  ;  Carrolton 
Circuit,  John  F.  Seaman  ;  Upper  Cherokee,  D.  B.  Cumming; 
Lower  Cherokee,  E.  B.  Duncan,  J.  F.  Boot ;  School  No.  I, 
James  Essex;  Seneca  Circuit,  Daniel  Adams. 

Alexander  District — R.  Randle,  Presiding  Elder;  Opelou- 
sas  Circuit,  Benjamin  Jones;  Claiborne  Circuit,  Uriah 
Whateley,  S.  Holford ;  Natchitoches  Circuit,  H.  B.  Price  ; 
Cheneyville  Circuit,  J.  Powell ;  Franklin  and  Newton,  James 
L.  Newman  ;  Caddo  Circuit,  B,  C.  Weir  ;  Vermillion  Circuit, 
to  be  supplied. 

Monroe  District — J.  N.  Hammil,  Presiding  Elder  ;  Monroe 
Circuit,  C.  Methvin  ;  Rapides  Circuit,  William  Stephenson; 
Little  River  Circuit,  E.  W.  Yancey  ;  Harrisburg  Circuit, 
Thomas  Benn ;  Trinity  Circuit,  Spencer  Walters  ;  Mason 
Hills  Mission,  William  Stanley. 

The  General  Conference  of  1840  placed  the  Alexander 
and  Monroe  Districts  in  the  Mississippi  Conference.  The 
Arkansas  Conference  for  this  year  embraced  the  State  of 
Arkansas. 


APPENDIX    B. 

The  following  roll  contains  a  list  of  all  the  preachers  in 
the  traveling  connection  in  Arkansas  as  reported  in  the 
minutes  for  1891.  Abbreviations,  eff.  for  effective  ;  sitp.  for 
supernumerary,  and  sup'd.  for  superannuated  : 

ARKANSAS    CONFERENCE. 


Anderson,  James  A.,  eff. 
Astor,  B.  W.,  eff. 
Bagwell,  J.  T.,  eff. 
Bristow,  W.   S.,  eff. 
Babcock,  S.  H.,  eff. 
Boyies,  G.  W..  eff. 
Biggs,  W.  K. 
Crews,  B.  T.,  eff. 
Corley,  W.   H.,  sup'd. 
Cantrell,  J.  M.,  eff. 
Culpepper,  C.  H.,  eff. 
Daman,  G.  W,,  eff. 
Davis,  G.  O.,  eff. 
Deshazo,  J.  W.,  eff. 
Evans,  G.  W.,  sup'd. 
Futrell.  N.,  eff. 
Godard,  S.  F.,  eff. 
Gilmore,  Y.  A.,  eff. 
Gilmore,  W.  H.  H.,  eff. 
Godbey,  S.  M.,  eff. 
Hopkins.  P.  B.,  eff. 
Harris  J.  F.,  eff. 
Humphreys,  J.  P.,  eff. 
Hatfield,  W.  H.,  eff 
Hiveley,  J.  M  ,  eff. 
Hackley,  J.  S..  eff 
Hooker,  J.  C,  eff. 


Anderson,  Stonewall,  eff. 
Armstrong,  S.  A.,  eff. 
Brunor,  J.  L.,  eff. 
Benson,  R.  D.,  eff. 
Burns,  W.  H.  H.,  eff. 
Burke,  P.  P.,  eff. 

Cullum,  A.  J.,  eff. 
Cox,  James,  sup'd. 
Cummings,  J.  H.,  eff 
Corley,  H.,  eff. 
Dyer,  W.  H.,  eff. 
Dykes,  S.  F.,  eff. 
Dunaway,  J.  E.,  eff. 


Griffin,  J.  W.,  eff 
Griffin.  G.  P.,  eff. 
Groover,  D.  H.,  eff. 
Gardner,  W.  R.,  sup'd. 
Hamilton,  W.  P.,  eff 
Havner,  M.  B.,  eff. 
Hamilton,  J.   M.  C,  eff 
Hays,  J.  L.,  eff 
Hill,  George  M.,  eff. 
Harlan   V.  V..  eff. 
Hopkins,  P.  B. 


412 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


Johnson,  F.  S.  H.,  efT. 
Key,  S.  S.,  eff. 
Lindsay,  Z.  W.,  efif. 
McAnally,  J.  M.,  eff. 
Metheny,  W.  H.,  eff. 
Myers,  J.  H.,  eff. 
Martin,  J.  E.,  eff. 
Mathis.  A.,  sup'd. 
Massey,  J.  L.,  eff. 
Miller.  A.  C,  eff. 
Mosley,  C.  B.,  eff. 
Mathews,  B.  C,  eff. 
Reed,  D.,  eff. 
Reynolds,  T.  J.,  eff. 
Stephenson,  J.  B  ,  eff. 
Stone.  W.  J.,  eff. 
Smith,  J.  H..  eff. 
Sutton,  J.  E.,  eff. 
Shinn,  H.  R.,  eff 
Taylor,  R.   M.,  eff. 
Taylor,  Wm.  M.,  eff. 
Tucker,  O.  H.,  eff. 
Vanzandt,  K.  S.,  eff. 
Winsett.  J.  B.,  eff. 
Weems.  D.  J.,  eff. 
Williams,  Jesse,  eff. 
Weaver,  J.  C,  eff. 
Williams,  Burton,  eff. 


Johnsey,  M.  B..  eff. 

Loving,  Josephus,  sup'd. 
Massey,  E.  L.,  eff. 
Melvin,  W.  A.,  eff, 
Marston,  A.,  eff. 
Maxwell,  J.  R.,  eff. 
Merrill,  Pierce,  eff. 
Monk,  Bascom,  eff. 
McDcnald.  J.  B.,  eff. 
Mclver.  Jesse  A  ,  eff. 
McCHntock.  C.  E. 
Ross,  D.  Z.,  eff. 
Ray,  A.  C,  eff. 
Shipp,  J.  E.,  eff. 
Sherman,  William,  eff. 
Summers,  B.  B.,  eff. 
Sturdy,  J.  H..  eff. 
Simmons,  J.  S.,  eff. 
Tabor,  E.  A.,  eff. 
Taff,  F.  A,  sup'd. 

Villenes,  J.  N.,  eff. 
Williams,  A.  H.,  eff. 
Waldon,  J.  A.,  eff. 
Watts,  J.  H..  eff. 
Wade,  J.  H.,  eff. 
Welsh,  J.  H  ,  eff. 


WHITE    RIVER  CONFERENCE. 

Alexander,  Jeff.  J.,  eff.  Anderson,  John  H.,  eff. 

Anderson,  William,  W.,  eff.  Armstrong,  John  F.,  eff. 
Adams,  Wm.  C,  eff. 

Bennett,  Z.  T.,  eff.  Bishop,  Wm.  E.,  eff. 

Brittain,  Robt.  G.,  eff.  Barrett,  Frank,  eff. 

Eranson,  Alex.  M.  R.,  eff.  Bugg,  H.  L.,  eff. 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


413; 


Brooke,  Joseph  S.,  eff. 
Brown,  Julien  C,  eff. 
Brown,  S.  F.,  eff. 
Cochran,  S.  L.,  eff. 
Craig,  Thomas  A.,  eff. 
Craig,  Luther  C,  eff. 
Dannelly,  George  A.,  eff. 
Dye,  John  H.,  eff. 
Evans,  Stephen  D.,  sup. 
Eddison,  John,  eff. 
Foster,  William  R.,  eff. 
Gregory,  Henry  T.,  eff. 
Griffin,  Alonzo  C,  eff. 
Grissett,  Robert  H.,  eff. 
Harris,  Benoni,  sup. 
Hendrix,  Wilson  W.,  eff. 
Hays,  W.  B.,  eff. 
Jernigan,  James  F.,  eff. 
Jeffett,  Francis  A.,  eff. 
Kelly,  Lewis,  eff. 
King,  William  L.,  eff. 
Leake,  De  Jalma,  eff. 
Maynard,  John  L,  eff. 
Miller,  James  G.,  eff. 
Manly,  Richard  M.,  eff. 
Morehead,  R.  C,  eff. 
Noe,  Franklin,  R.,  eff. 
Peebles,  James  A.,  eff. 
Preston,  Wade,  eff. 
Rhyne,  John,  sup. 
Ritter,  Frank,  eff. 
Ritter,  John,  eff. 
Smith.  M.  M.,  rff. 
Settle,  Thonicis  J.,  eff. 
Sterling,  Fay  C,  eff. 


Barker,  Silas  B.,  eff. 
Bowen,  Thomas  A.,  eff. 

Cryer,  Hardy  M.,  eff. 
Corrigan,  M,  B.,  eff. 
Castleberry,  Edm.  C,  eff.. 
Deener,  Richard  S.,  eff. 
Davis,  Ellison  M.,  eff. 
Edwards,  James  R.,  eff. 

Ford,  Coleman  H.,  eff. 
Gregory,  C.  H.,  sup. 
Graham,  A.  C,  eff. 
Gardner,  N.  E.,  eff. 
Hooks,  J.,  eff. 
Holly,  Benj.  D.,  eff. 

Jewell,  Horace,  eff. 

Kelley,  William  D.,  eff. 


MiUis,  J.  v.,  eff. 
Manly,  L  B.,  eff. 
May,  E.,  eff. 


Patton,  Jchn  M. 
Pendergrass,  W.  A.,  sup.. 
Rutledge,  James  D.,  eff. 
Reid,  Dudley  W.,  eff. 
Register,  Stephen  W. 
Smith,  Francis  M.,  eff 
Southworth,  W.  S. 
Stone,  S.  C,  sup. 


414 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


Smith,  George  W.,  eff. 
Skinner,  N.  E. 
Talkington,  J.  M.,  eff. 
Taylor,  Francis  E.,  eff. 
Umpstead,  M.  B.,  eff. 
Vick,  W.  J.,  eff. 
Watson,  William  M.,  eff. 
Watson,  John  S.,  eff. 
Whittaker,  Thomas,  eff. 

LITTLE    ROCK 

Avery,  Alexander,  sup'd. 

Atchley,  Robert,  eff. 

Blakeley,  John  H.,  sup'd. 

Browning,  William  H.,  eff. 

Burns,  Samuel,  eff. 

Beard,  E.  L.,  eff. 

Berry.  J.  W.,  eff 

Brooks,  H.  W.,  eff. 

Caldwell,  James  E.,  sup'd. 

Carr,  John  F.,  eff. 

Cline,  James  M.,  eff. 

Cason,  John  R.,  eff. 

Douglass,  J.  M.  G.,  eff. 

Davis,  William  J.,  eff. 

Doak,  F.  P.,  ^ff. 

Evans,  E.  N.,  eff. 

Evans,  A.  O.,  eff. 

Few,  B.  A.,  eff. 

Godden,  Charles  C,  eff. 

Gold,  J.  H.,  eff. 

Garrett,  Euphrates,  eff. 

Hunter,  Andrew,  sup'd. 

Harvey,  James  R.,  eff. 
Hawley.  L.  B..  eff. 


Storey,  Harvey  A.,  eff. 
Troy,  J.  F.,  eff. 


Watson,  J.  W..  eff. 
Williamson,  Thos.  B.,  eff. 
Wallace,  P.  B. 

CONFERENCE. 

Adams,  Charles  L.,  eff. 

Brinkley,  Charley  B.,  eff. 
Brewer,  F.  N.,  eff. 
Bolding,  T.  E.,  eff. 
Bayliss,  Calvin  A.,  eff. 
Bradford,  J.  H.,  eff. 

Clower,  J,  S.,  eff, 
Crowson,  William  M.,  eff. 
Christmas,  J.  Y.,  eff. 
Colson,  J.  J.,  eff. 
Dodson,  K.  W.,  eff. 
Dean,  S.  C,  eff. 
Drake,  G.  W.,  eff. 
Evans,  W.  F.,  eff. 

Follen,  J.  F.,  eff. 
Galloway,  E.  B.,  eff. 
Galloway,  A.  T.,  eff. 

Hearon,  W.  J.,  eff. 

Harrison,  W.  R.,  eff. 
Hill,  George  M.,  eff. 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


415 


Henderson,  J.  A.,  eff. 
Hilliard,  W.  C,  eff. 
Johnson,  B.  G.,  efif. 
Jenkins,  A.  D.,  efif. 
Keith,  C.  M.,  eff. 
Keeton,  Boone,  efF. 
Logan,  G.  W.,  eff. 
McKinnon,  H.  D.,  eff. 
McSwain,  C.  D.,  eff. 
McLaughlin,  John,  eff. 
Moore,  James  R.,  eff. 
Moore,  R.  R.,  eff. 
Mennefee,  J.  J.,  eff. 
Nicholson,  J.  S.,  eff. 
Pinnell,  J.  M..eff. 
Parsons,  G.  E.,  eff. 
Riggin,  John  H.,  eff. 
Rogers,  William  J.,  eff. 
Rhodes,  James  C.,  eff. 
Raiford,  R.  J.,  eff. 
Rice,  G.  W.,  eff. 
Rushing,  Edward,  eff 
Saunders,  R.  H..  eff. 
Sanders,  J.  R.,  eff. 
Simmons.  A,  W.,  sup'd. 
Smart,  R.  D.,  eff. 
Steele,  William  A.,  eff. 
Scott,  William  J.,  sup'd. 
Scott,  Thomas  D.,  eff. 
Scott,  J.  W.  F.,  eff 
Sturgis,  J.  M.  G.,  eff 
Thomas  James,  eff. 
Thweatt,  H.  D.,  eff. 
Turrentine,  Josep,su'd. 


Hill,  S.  A.,  eff. 

Jones,  G.  C,  eff. 

Keadle,  O.  H..  eff 
Kelly,  A.  C,  eff. 
Locke,  Wm,  F. 
Mathews,  George  W.,  eff. 
Mills,  W.  W.,  eff. 
McKay,  R.  W.,  eff. 
McCarty,  G.  W.,  eff. 
Montgomery,  C.  R.,  eff. 
Manville,  M.   W..  eff. 

Powell,  L.  M.,  eff. 

Riley,  R.  T.,  eff. 
Rushing,  J.  R.,  eff. 
Rowland,  R.  G.,  eff. 
Rainey,  S.  W.,  eff. 
Roberts,  A.  M.,  eff. 
Robertson,  A.  M. 
Scott,  B.  F.,  eff. 
Sherwood,  J.  R.,  eff. 
Scruggs.  H.  B.,  eff. 
Shaw,  F.  J.,  eff. 
Sexton,  G.  S.,  eff. 
Sage,  J.  A.,  eff 
Scott,  E.  R.,  eff 
Steele,  Edward  R.,  eff. 
Scott,  A.  S. 
Turrentine,  G,  S.,  eff. 
Tarlton,  J.  J.,  eff. 
Townsend,  H.,  sup. 


4l6  HI3TORY    OF    METHODISM    IN    ARKANSAS. 

Turrentine,  A.,  eff.  Taylor,  J.  F.,  eff. 
Thomas,  James  eff. 
Vantreace,  J.  W.,  eff. 

Withers,  H.  R.,  sup.  Winfield,  A.  B.,  sup'd. 

Wilson,  L.  C,  eff.  Watson,  E.  N.,  sup'd. 

Wilson,  E.  F.,  eff.  Watson,  H.  H.,  eff. 

Ware,  Thomas  A.,  eff.  .  WhaHng,  H.  M.,  eff. 

Williams,  J.  B.,  eff.  Wilson,  Luther  C,  eff. 

Whitesides,  J.  D.  White,  B.  A. 

The  date,  place  of  meeting,  Secretary  and  President  of 
the  several  Annual  Conferences  trom  the  date  of  their  or- 
ganization to  the  present  time  : 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


417 


ARKANSAS  CONFERENCE. 


Place. 


Secretary. 


William  P.  Ratcliffe.. 

Unknown    , 

Unknown    , 

Unknown 

Unknown 

Unknown |  Bishop  Waugh. 

Unknown j  Bishop  Andrew. 

Unknown ,  Bishop  Roberts 

Bishop  Soule. 

Bishop  Soule. 


President. 


Bishop  Morris. 
Bishop  Andrew. 
John  Harrell. 

Bishop  Waugh. 


1836'Batesville 

l837|Little  Rock 

1838;  Washington 

1839  FayetteviUe 

1840  Little  Rock 

i84lJBatesville - 

1842, Helena 

1843  Clarksville 

1844  Camden 'Unknown 

1845  Camden 'Unknown. 

1846  Van  Buren Unknown Bishop  Payne. 

18471  Washington ■  •  •  •  |  Unknown Bishop  Capers. 

1848  Pine  Bluff  -. Unknown Bishop  Andrew. 

l849|Batesville Unknown Andrew  Hunter. 

1850  FayetteviUe Unknown William  Moores. 

1851  Camden Unknown Bishop  Capers. 

1 852  Clarksville Unknown Bishop  Paine. 

l853jTulip Unknown Bishop  Andrew. 

1854  Helena Unknown Bishop  Paine. 

1855  Fort  Smith Jesse  McAlister Bishop  Pierce. 

1856  Batesville John  S.  McCarver Bishop  Pierce. 

i857iLittle  Rock Jesse  McAlister Bishop  Kavanaugh. 

1858  Dardanelle Lewis  P.  Liveley Bishop  Early. 

1859  Searcy John  M.  Steele Bishop  Paine. 

i860  Van  Buren   John  M.  Steele i Bishop  Kavanaugh. 

1861  Dover George  A.  Schaeffer. .  John  M.  Steele. 


1862  Searcy 

1863  Balesvilie 

1864  Jacksonport  .  . . 

1865  Jonesboro 

1866  Searcy 

1867  Dover 

1868  Jacksonport  .  . . 

1869  FayetteviUe. . . . 

1870  Clarksville 

1 87 1  Van  Buren  . . . . 

1872  Bentonville  . . . . 

1873  Dardanelle  •  ■  •  • 

1874  Fort  Smith 

1875'Lewisburg 

1876  Yellville 

l877|FayettevilIe. . .. 

1878  Russellville 

1879  Ozark 

1 88o|  Harrison 

1881  [Dardanelle 

i882|Bentonville  . . . . 

1883  Clarksville 

1884  Van  Buren 

1885  Morrilton    

1886  Ozark 

1887  FayetteviUe 

1888  Fort  Smith 

1889  Conway 

1890  Eureka  Springs. 

1 891  Russellville  . . . . 
27— M 


S.  R.  Trawick John  M.  Steele. 

E.  T.  Jones |John  M.  Steele. 

J.  M.   P.   Hickerson. .  ijohn  Cowle. 
J.  M.  P.  Hickerson. .  jjohn  Steele. 

Unknown   Bishop  Pierce. 

J.  M.    P.   Hickerson. .  I  Bishop  Marvin- 
J.    M.  P.  Hickerson . .  Bishop  Pierce. 
James  Wickersham. . .  Bishop  Pierce. 

H.  R.  Withers Bishop  Keener. 

C.  H.  Gregory [Bishop  McTyiere- 

I.  L.  Burrow ; Bishop  Wightman. 


L  L.  Burrow 

I.  L.  Burrow 

I.  L.  Burrow 

Jerome  Haraldson  . 

L  L.  Burrow 

W.  H.  Matheny  .  . . 
W.  H.  Matheny.  .. 
W.  H.  Matheny. . . 
W.  H.  Matheny  .  , . 
George  W.Hill..,. 
John  W.  Boswell.  .. 
John  W.  Boswell., 
John  W.  Boswell  . , 
John  W.  Boswell  ., 
John  W.  Boswell  . 
VV.  H.  Matheny  .  . , 
\V.  II.  Matheny  .  ., 

[,  A.  Walden 

J.  A.  Walden    


Bishop  Pierce. 
Bishop  Kavanaugh. 
Bishop  Wightman. 
Bishop  Keener. 
Bishop  Kavanaugh. 
Bishop  McTyiere. 
Bishop  Pierce. 
Bishop  McTyiere. 
Bishop  Pierce. 
Bishop  Cranberry. 
Bishop  Cranberry. 
Bishop  Hargrove. 
Bishop  Cranberry. 
Bishop  Galloway. 
Bishop  Galloway.. 
Bishop  Key. 
Bishop  Hendrix. 
Bishop  Fitzgerald'. 
Bishop  Duncan. 


4i8 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


From  the  date  of  organization  until  1866  this  was  called 
the  Ouachita  Conference,  when  the  name  was  changed  to 
the  Little  Rock   Conference. 


1854 
1855 
1856 


Secretary. 


Washington Unknown 

El  Dorado William  C.  Young. 

Princeton   Jesse  McAlister . . . 


President. 


1 857; Little  Rock Jesse  McAlister. 


Arkadelphia Jesse  McAlister . . . 

Monticello Jesse  McAlister   .. 

Pine  Bluff Jesse  McAlister . . . 

Camden Jesse  McAlister . . . 

Tulip Jesse  McAlister 

Lewisville James  E.  Cobb  , . . 

Columbia  Camp-Ground . . .  James   E.  Cobb , . . 

El  Dorado ...  James  E.  Cobb . . . 

Arkadelphia James  E.  Cobb 

Des  Arc i  James  E.  Cobb . . . 

James  E.  Cobb    . . 

James  E.  Cobb  .    . 

William  C.  Hearn. 


I85» 

1859 
i860 
1861 
1862 
1863 
1864 
1865 
1866 
1867 

1868  Warren 

1869  Magnolia 

1870  Washington  .  . 

1 87 1  [Little  Rock 

1872  Pine  Bluff 

1873  Camden 

1874  Monticello  . . . . 

1875  Mineral  Springs 

1876  Arkadelphia  .  . . 

1877  Monticello    

1878  Hot  Springs.    . 

1879  Camden 

1880  Prescott 

1881  Pine  Bluff 

1882  Hope    

1883  Malvern   

1884  Little  Rock 

1885  Arkadelphia 


William  C.  Hearn  . . , 
William  C.  Hearn. . 
William  C.  Hearn . . 
Samuel  G.  Colburn . 
Samuel  G.  Colburn. 


Colburn . 
Colburn . 
Colburn. 
Colburn . 


1886  Hot  Springs 

1887  Little  Rock J.  R 

1888  Camden. J.  R 

1889  Pine  Bluff J.  R 

1890  Monticello   J.  R. 

1 89 1 1  Arkadelphia J .  R 


Samuel  G. 
Samuel  G. 
Samuel  G. 
Samuel  G. 
Samuel  G.  Colburn. 
Samuel  G.  Colburn . 
Samuel  G.  Colburn. 
Samuel  G.  Colburn. 

J.  R.  Moore , 

J.  R.  Moore 

J.  R.  Moore 

Moore 

Moore. 

Moore 

Moore , 

Moore 


Bishop  Kavanaugh. 
Bishop  Pierce. 
Bishop  Pierce. 
Bishop  Kavanaugh. 
Bishop  Early. 
Andrew  Hunter. 
Bishop  Pierce. 
Bishop  Paine. 
Andrew  Hunter. 
Andrew  Hunter. 
William   P.  Ratcliffe. 
Andrew  Hunter. 
Bishop  Pierce. 
Bishop  Marvin. 
Bishop  Pierce. 
Bishop  Pierce. 
Bishop  Keener. 
Bishop  McTyeire. 
Bishop  Wightman. 
Bishop  Pierce. 
Bishop  Kavanaugh. 
Bishop  Wightman. 
Bishop  Keener. 
Bishop  Kavanaugh. 
Bishop  Doggett. 
Bishop  Pierce. 
Bishop  Pierce. 
Bishop  McTyeire. 
Bishop  Wilson. 
Bishop  Cranberry. 
Bishop  Hargrove. 
Bishop  Cranberry. 
!  Bishop  Galloway. 
I  Bishop  Galloway. 
Bishop  Key. 
Bishop  Hendrix. 
Bishop  Fitzgerald. 
Bishop  Duncan. 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


419 


The  White  River  Conference  was  organized  in   1870,  at 
Mount  Zion  Church,  in  Cross  County  : 


Place. 


Secretary. 


President. 


1870  Mount  Zion James  Wickersham. . 

187 1  Batesville James  Wickersham.  . 

1872  Augusta James  Wickersham .  . 

I S73  Forrest  City John  H.  Dye 

1874  Searcy John  H.  Dye 

1S75  Helena  John  H.  Dye 

1 876  Batesville John  H.  Dye 

1877  Augusta John  W.  Boswell.  . . . 

I S78  Searcy John  H.  Dye 

1 8791  Jacksonport John  W.  Boswell . 

1880  Helena iGeorge  Thornburgh . 

1881  Beebe     jGeorge  Thornburgh. 

1882  Forrest  City [George  Thornburgh.. 

1883  Newport George  Thornburgh. 

1884  Batesville j George  Thornburgh. 

1885  Helena George  Thornburgh. 

1886  Jonesboro George  Thornburgh. 

1887  Searcy George  Thornbnrgh . 

1888  Paragould George  Thornburgh. 

1 889  Searcy '  A.  L.  Malone 

1890  Marianna I  A.  L,  Malone 

I S9 1  Newport R.  S.  Deener.  .  , ,.., 


Bishop 

Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 
Bishop 


Keener, 

McTyeire. 

Wightman. 

Pierce. 

Kavanaugh. 

Doggett. 

Keener. 

Kavanaugh. 

Doggett. 

Pierce. 

Pierce. 

McTyiere. 

Wilson. 

Cranberry. 

Hargrove. 

Granberry. 

Galloway. 

Galloway. 

Key. 

Hendrix. 

Fitzgerald. 

Duncan. 


APPENDIX   C. 


The  following  is  believed  to  contain  a  complete  list  of  all' 
the  preachers  who  have  been  connected  with  the  itineracy 
in  Arkansas  to  i8S6.  The  figures  on  the  left  indicate  the 
year  they  commenced  traveling  ;  those  at  the  right  the  pe- 
riod at  which  they  died,  or  located,  or  transferred,  or  with- 
drew from  the  Church  or  were  expelled.  If  there  are  no 
figures  to  the  right  the  preacher  is  still  in' one  of  the  Arkan- 
sas Conferences,  and  his  appointment  may  be  found  in  Ap- 
pendix D. 

The  following  abbreviations  are  used  :  "  d^  for  dead,  "  /." 
for  located,  "  /r."  for  transferred,  "  dis^  for  discontinued, 
*^  exy  for  expelled  and  *' iin."  for  unknown.  There  area 
few  instances  in  which,  from  some  defect  in  the  minutes,  the 
writer  couid  not  ascertain  the  exact  date  or  manner  of  dis- 
posal, and  in  that  case  has  used  the  abbreviation  "  ti^i."  for 
unknown. 


1836  Asborne,  Philip,  dis.  1837. 

1837  Avery,  Alexander. 
1837  Annis,  Jerome,  tr.   1866. 
1837  Allen,  Samuel  D.,  tr.  1846. 
1837  Adams,  Daniel,  tr.  1843. 
1841   Adams,  Levi  C  ,  1.  1853. 

1841  Anderson,  W.  T.,  ex. 

1842  Atkinson,  Lewis,  dis.  1843. 
1845  Alexander,  John,  1.  1848. 
1845  Aikin,  S.  D.,  tr.  1847. 
1850  Andrews,  James,  d.  i860. 
1853  Adney,  James,  tr.  i860. 
1856  Atterbury,  T.  B.,  tr.  1866. 
1858  Armstrong,  D.  P.,  dis.  1859. 

1858  Atchley,  Robert. 

1859  Adams,  W.  C,  1.  1869. 

i860  Abernathy,  Buckner,  dis.  1862. 
1868  Anderson,  James,  d.  1885. 
1867  Allison,  Robert  A.,  1.  1872. 


1 87 1    Alexander,  J.  J. 
1 87 1   Armstrong,  John  F. 
1871   Alston,  R.  B.,  d. 

1874  Abbott,  H.  W.,  tr.   1875. 

1875  Armstrong,  Houston,  tr.  li 

1875  Atkins,  James,  tr.  1880. 

1876  Anderson,  Josephus,  tr.  18 

1878  Anderson,  Will. 

1879  Anderson,  James  A. 
1879  Austin,  W.  B. 

1 88 1  Atkins,  G.  W.,  tr.  1883. 

1882  Avery,  W.  M.,  d.  1883. 
18S3  Anderson,  W.,  A. 

1883  Astor,  B.  W. 

1884  Arnold,  Wilson. 

1885  Adams,  Wm.  C. 

1885  Arnold,  L.  W. 

1886  Adams,  Charles  L. 
1886  Armstrong,  Hugh  A.. 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


421 


1870  Archer,  Philmer  W.,  tr.  187 1. 

1871  Archer,  Philmer  C,  tr.  1872. 
J821   Bankston,  James,  tr.  1S30. 

1821  Brookfield,  Isaac,  I.  1822. 

1822  Bassett,  Samuel,  tr.  1826. 

1823  Berryman,  Jerome,  tr.  1836. 
1830  Bewley,  Nelson  R.,  d.  1836. 
1830  Bewley,  Mahlon,  d.  1831. 

1830  Brown  Fountain,  d.  1865. 

1831  Boyce,  Wm.  R.,  1.  1832. 

1 831  Baird,  Alvin,  tr.  1836. 

1832  Berthoff,  Thomas,  1.  1838. 

1833  Berryhill,  Pleasant,  1.  1834. 
1836  Benn,  Thomas,  tr.  1840. 
1836  Bump.  Wm.  H.,  1.  1840. 

1839  Boot,  John  F.,  tr.  1844. 

1840  Byron,  Ethan,  1.  1842. 

1841  Baird,  Alvin,  1.  1843. 

1842  Bell,  D.  C.,tr.  1844. 
1842  Boston,  John,  tr.  1844. 
1842  Blakeley,  John  H. 
1842  Boyers,  H.  C,  1.  1843. 

1842  Benedict,  George,  1.  1844. 

1843  Burts,  R.  B.,  dis.  1844. 
1843  Bell,  Aaron,  1.  1846. 
1843  Biggs,  Joab  H.,  tr.  1847. 
1843  Balch,  H.  W.,1.  1871. 

1843  Benson,  H.  C,  dis.  1844. 

1844  Barrington,  A.  M.,  1.  1856. 
1844  Brookfield,  Moses  A  ,  1. 

1846  Bell,  William  G.,  d,  1847. 

1847  Boyd,  Jesse  M.,  tr. 

1848  Brittain,  R.  G. 

■1850  Boyd,  Green  M.,  tr.  1864. 

1852  Barnett,  Hugh  A.,  1.  i860. 

1853  Banks,  Jordan,  1.  1869. 

1853  Bradley,  John,  1.  1867. 

1854  Brown,  John  B.,  1.  1859. 

1854  Bowles,  D.  N.,  1.  1858. 

1855  Burkhart,  James  M.,  1.  1862. 

1856  Beckham,  James  C,  d.  1869. 
1856  Bond,  Franklin  F.,  d.  1867. 
.1856  Baxter,  William  B.,  dis.  1858. 


1886  Anderson,  Stonewall. 

i860  Bissell,  Joseph  W.,  d.  1865. 
1863  Bechan,  James  E.,  d.  1869. 
1863  Barcus,  E.  R.,  tr.  1871. 

1865  Butler,  George  E.,  tr,  1870. 

1866  Browning,  William  H. 
1865  Bewley,  John  M.,  d.  1880. 
1868  Baker,  E.  M„  d.  1891. 
1868  Biggs,  W.  H.  H.,  tr.  1S74. 
1868  Bayliss,  W.  R.,  dis.  1870. 

1868  Burnett,  N.  S.,  ex.  1874. 

1869  Babcock,  Sidney,  1875. 
1869  Bryce,  George  R.,  1.  1872. 
1869  Bennick,  A.  R.,  tr.  1876. 

1869  Burrow,  I.  L. 

1870  Barnett,  H.  A.,  1.  1871. 

1870  Blassamgame,  Robert,  1.  1871, 

1 87 1  Bayliss,  C.  A. 

1872  Bell,  J.  R.N. 

1872  Birmingham,  T.  M.,  1.  1890. 
1872  Boswell,  John,  tr.  1890. 
1872  Boiling,  W.  T.,  tr.  1874. 
I S72  Brewer,  T.  F, 
1872  Biggs,  \\\  H.  H.,  tr.  1874. 

1872  Burns,  S.  N. 

1873  Beasley,  R.  F.,  tr.  18S5. 
1873  Brewster,  John  D.,  dis.  1874. 
1873  Brickell,  Thomas  J.,  1.  1878. 

1873  Biggs,  A.  C,  tr.  1879. 

1874  Bugg,  George  B. 
1874  Bennett,  Z.  T. 

1874  Bayliss,  Samuel,  dis.  1877. 
1874  Baker,  M.  M. 

1874  Bradley,  John  M.,  dis.  1876. 

1875  Bryant,  J.  W.,  tr.  1879. 

1876  Biglow,  James  C.,  tr. 

1876  Beasley,  M.  F.,  d.  1884. 

1877  Burns,  W.  H. 

1877  Brooks,  H.  W.,  tr.  1S91. 
1877  Brodie,  W.  C,  tr.  1877. 
1877  Biggs,  Joseph  A.,  tr.  1890. 
1877  Blackwood,  Asa  S. 


422 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


1857  Bickers,  Horace,  dis.  1858. 

1877 

1858  Benefield,  B.  T.  dis,  1859. 

1878 

1859  Brice,  J.  Y.,  tr.  1862. 

1879 

1859  Bassam,  Pleasant,  d.  1862. 

1879 

i860  Burnett,  Obadiali,  1872. 

1879 

i860  Brandon,  J.  W,,  d.  1867. 

1880 

1880  Blakeley,  H.  P.,  dis.  1881. 

1884 

1880  Brooks,  J.  J.,  dis.  1882. 

1884 

1880  Brooks,  Joseph  S. 

1884 

1880  Baskerville,  G.  R.,  tr.  1882. 

1885 

1 88 1   Boyls,  G.  W. 

1885 

1882  Butt,  Moses  E. 

1885 

1882   Bryant,  J.  W. 

1886 

1882  Beard,  Edwin  L 

1886 

18S2  Bragg,  Nathan  E. 

1887 

1883  Bird,  L.  S.,  tr.  1883. 

1824  Clark,  Gilbert,  1.  1825. 

i860 

1826  Cureton,  John,  dis.  1827. 

i860 

1832  Casteel,  Micah,  1.  1834. 

1864 

1832  Cornelius,  Henry,  1.  1838. 

1865 

1835  Carr,  John  H.,  1.  1837. 

1867 

1836  Carney,  Charles  J.,  1.  1837. 

1868 

1836  Cardwell,  Richard,  un. 

1868 

1836  Cotton,  John,  ex. 

1870 

1837  Custer,  Jacob,  1.  1847. 

1871 

1838  Cummings,  ,  tr.  1846. 

1871 

1838  Cambeil,  A.,  un. 

1872 

1838  Clarke,  Samuel,  1.  1847. 

1872 

1839  Carlisle,  Stephen,  d.  i860. 

1872 

1839  Cole,  Robert,  tr.  1841. 

1872 

1839  Cobb,  WilHam  A.,  1.  1843. 

1873 

1841    Cowle,  John,  d.  1870. 

1873 

1 841   Collins,  Isaac  F.,  un. 

1S74 

1842  Collins,  Walter  D. 

1874 

1842  Colly,  J.  C,  un.> 

1874 

1843  Cottingham,  G.  W.,  tr.  1854. 

1875 

1845  Cowart,  James,  dis.  1846. 

1875 

1848  Cobb,  James  E.,  tr.  1870. 

1875 

1848  Caruthers,  David,  tr.  1870. 

1875 

1848  Garden,  H.  G.,  tr.  1854. 

1877 

1849  Garden,  B.  S.,  tr.  1854. 

1877 

1850  Carter,  R.  H.,  un. 

1878 

1850  Crouch,  J.  J.,  1.  1858. 

1878 

Best,  James  S.,  1.  1884. 

Baldwin,  William  M.,  1.  1884^ 

Butler,  M.  L. 

Burnett,  George  W..  tr.  1 883. 

Brown,  Julien  C. 

Bradford,  Joseph  H. 

Baker,  Joseph  A. 

Burke,  P.  P. 

Branson,  A.  M.  R. 

Bland,  R.  C. 

Bashan,  William  O. 

Burns,  S.  N, 

Biinkley,  C.  B. 

Ball,  Few. 

Brown,  H.  J. 

Clower,  Jonathan,  tr.  1S70. 

Cowsey,  C.  W. 

Cobb,  William  A.,  d.  1873. 

Colburn,  Samuel  G.,  d.  1884. 

Colman,  E.  W.,  1.  1871. 

Chandler,  Leonard  M.,  d.  1871. 

Clay,  Henry,  dis.  1870. 

Conley,  W.  H. 

Collum,  E.  M.,  1.  1874. 

Craig,  Thomas  A. 

Clark,  Moses  C,  dis.  1S74. 

Carter,  J.  E. 

Cooper,  John  A.,  dis.  1873. 

Conley,  Andrew,  d.  1875. 

Cole,  R.  S.,  dis.,  1874. 

Calloway,  Joseph  P.,  1.  1876. 

Cochran,  S.  L. 

Corbitt,  John  A. 

Cason,  John  R. 

Coker,  James  N.,  dis.  1876. 

Caldwell,  James  P. 

Clark,  James  M. 

Clark,  William  F. 

Crowson,  Wm.  M.,  tr.,  1883. 

Calloway,  J.  P. 

Crews,  B.  T.,  1.  1886. 

Crow,  R.  F.,  dis.  1880. 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


423 


1851 
'853 
■853 
■853 
1854 
[854 
[854 
[857 

'857 
1858 
1858 
[859 
i860 
1831 
■833 
1834 
[836 
1852 

t853 

[856 
1S56 

1857 
1838 
[858 

■859 
i860 
1862 
[862 
1863 
[865 
1867 
[868 
[869 
(836 
[838 

1843 
[848 

1854 


[860 
[860 
[864 


Coleman,  John  D. 
Caldwell,  James  E. 
Carr,  John  F. 
Chadwick,  A.  M.,  1. 
Chase,  P.  W.  D.,  tr.  1855. 
Colburn,  R.  F.,  d.  1876. 
Crowson,  Elijah  L.,  d.  1868. 
Carter,  William,  un. 
Chamberlain,  W,  A.,  1.  1869. 
Canady,  Ruby,  un. 
Culpepper,  James  E.,  1.  i860. 
Corbett,  J.  Y.,  tr.  1877. 
Clayton,  John  M.,  1.  1884. 
Duke,  W.  G.,  1.  1836. 
Denton,  John  B.,  tr.  1838. 
Duke,  J.  C,  dis.  1835. 
Duncan,  E.  B.,  tr.  1851. 
Dannelly,  George  A. 
Dodson,  R.  M. 
Deason,  W.  M. 
Denton,  James  L.,  1.  1859. 
Dixon,  John,  1.  1861. 
Deason,  Leonidas. 
Davis,  \Vm.  R.,  u.  1861. 
Davis,  Wm.  J. 
Drake,  A.  W.  C. 
Duncan,  George  W.,  1.  1877. 
Doyle,  John  N. 
Davies,  Richard  P.,  d.  1871. 
Davis,  B.  O.,  tr.  1871. 
Dye,  John  H. 
Davis,  Wm.  C. 
DeBose,  George,  dis.,  1870. 
Essex,  James. 
Eastabrook,  Juba,  d.  185 1. 
Edwards,  Charles,  1.  1846. 
Ewing,  Young,  tr.  1855. 
Epps,  David,  d. 
Emmett,  George. 
Evans,  D.  W^,  1.  1872. 
Echols,  Wm.  M. 
Emmerson,  John  L. 
Evans,  George  W.,  tr.  1870. 


1878  Castleberry,  E.G. 

1879  Cavnar,  John  T. 

1879  Clark,  WilHam  J. 

1880  Carl,  F.  L. 

1881  Christian,  T.  J.,  tr.  1883. 

1 881  Cummings,  James  H. 

1882  Cary,  C.  H. 

1882  Cantrell,  John  M. 

1883  Christmas,  James  Y. 

1883  Calloway,  John  H.,  tr.  1888 
1885  Colson,  A.  M. 

1885  Cajul,  W.  A.,  dis,  1887. 

1886  Cryer,  Hardy  M. 

1870  Dodson,  Wm.  J.,  d.  1886. 
1870  Daune,  Ed  J.,  tr.  1872. 
1870  Douglass,  J.  M.  G. 

1870  Daily,  James  C,  1.  1873. 

1871  Denton,  James,  1. 

1871  Davis  Arthur,  d.   1880. 

1872  Derrick,  W.  S.,  tr.  1872. 

1873  Dunn,  W.  C,  tr. 
1877  Dunnaway,  John  E. 
1879  Derrick,  W.  A. 

1879  Davis,  Henry  C,  dis.  1880. 

1880  Damon,  George  W. 

1882  Dickens,  Elijah. 

1883  Dodson,  James  B. 

1884  Davis,  E.  M. 

1885  Deener,  R.  S. 

1885  Denizen,  J.  M, 

1886  Dodson,  Stonewall. 
1886  Davis,  G.  W.  O. 

1S69  Ellis,  Cyrus  H.,  tr.,  1874. 

1870  Evans,  S.  D. 

1871  Elbert  Isaac,  d.  1872. 

1874  Evans,  Robert  W.,  d.  1882. 
1879  Evans,  Elisha  N. 

1882  Elam,  A.  M. 

1883  Edwards,  James  R. 

1883  Evans,  A.  O. 

1884  Ewing,  Young. 

1885  England,  John  M. 


424 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


1868  Ellis,  F.  A.,  1.  1873. 
1836  Fields,  Turtle,  1.  1839. 
1838  Ford,  M.  S.,  1.  1S41. 
1838  Fellows,  David,].  1839. 

1842  Fields,  Johnson,  d.  1846. 
1844  Ferguson,  James,  tr.  1847. 

1844  Farrish,  Stephen,  d.  1873. 

1845  Finn,  William. 

1856  Foster,  William  R. 
i860  Frost,  Wade  H.,  tr.  l86i. 
1866  Floyd,  C.  S. 

1868  Ford,  C.  H. 
1868  Fair,  George  F. 

1868  Fair,  N.  E. 

1869  Frazee,  H.  B.,  tr.  1875. 
1830  Green,  Jesse,  d.  1847. 

1834  Gould,  J.  L.,  1.  1835. 

1835  Gore,  J.  M.,  tr.  1837. 

1836  Gregory,  Robert,  tr.  1844. 

1836  Guise,  Jesse  A.,  1.  1837. 

1837  Graham,  James,  1.  1843. 
1837  Groce  James  C,  1.,  1841. 
1837  German,  Peter,  dis.  1838. 
1837  Gehring,  H.,  d.  1838. 

1843  Goode,  W.  H. 

1844  Gresham,  William. 

1844  Garrett,  Theophilus,  tr.  1855. 

1846  Guthrey,  William  L. 
1850  Gillispie,  W.  H.,tr.  1854. 

1852  Green,  A.  L.  P.,  tr.  1865. 

1853  Gillam,  W.  H.,  tr,  1863. 

1853  Griffin,  Jesse,  1.  1859. 
1S54  Gaddie,  Enoch,  d. 

1854  Gordon,  J.  D. 

1S56  Goodwin,  James,  1.  1863. 

1857  Glascow,  Jesse 
1857  Graham,  Thomas  A. 
1859  Grant,  James,  tr.,  1873. 
1859  Granade,  H.  M.,  d.  1890. 
i860  Garrett,  Louis,  d.  1869. 

181 7  Harris,  John,  1.  1832. 

181 8  Harned,  William,  d.  1820. 
1825  Haile,  Jesse,  tr.  1829. 


1887  Edwards,  John  D. 
1870  Futrell,  Nathan. 

1870  Fielding,  M.  H.,  L  1871. 

1 87 1  Francis,  R.  N. 

1873  Foster,  William  R. 

1874  Ferguson,  B.  L.,  d.  1880. 
1876  Franks. 

1876  Freeman,  C.  L. 

1876  Fizer,  N.  B.,  1.  1891. 
1880  Floyd,  Joseph  M. 

1880  Fleming,  H.  E.,  1.  1883. 
1882  Few,  Amos  P. 

1882  Fulton,  J.  J. 

1883  Futrell,  Nathaniel 

1884  Freeman,  W.  A. 

1861  Garrison,  H.  V.,  tr. 

1862  Greer,  Josiah,  1.  1865. 

1863  Griffin,  M.  C. 
1866  Gregory,  Henry  T. 

1866  Gillispie,  W.  W.,  d.,  1872. 
1868  Goodloe,  A.T.,  tr.  1869. 

1868  Griffin,  Taylor. 

1870  Garrison,  E.  A.,  tr.  1887. 
1870  Gregory,  C.  H.,  tr.  1890. 

1870  Gardner,  W.  R. 

1 87 1  Gaines,  S.  D„  tr.  1872. 

1872  Godden,  C.  C. 

1873  Greathouse,  Benjamin  H. 
1875  Garrett,  Euphrates. 

1877  Griffin,  Z.  T. 

1878  Goudelock,  R.  W.,  dis.  1879. 

1879  Greenwood,  James  C,  d.  1883. 

1880  Galloway,  Thomas  G. 
1880  Graham,  W. 

1880  Gay,  James  C.,  tr.  1882. 

1 881  Gold,  John  H. 

1882  Gardner,  W.  R.      • 
1882  Graham  Charles. 
1886  Grissett,  R.  H. 

1886  Guffey,  Joshua  H.,  dis.  1888. 

1869  Hilton,  William  G.,  dis.  1870. 
1869  Hall,  John  H. 

1869  Hearn,  William  C,  tr.  1874. 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


425 


1829  Haw,  Uriel,  1.  1834. 
1829  Henry,  John  A.,  d.  1830. 
1831   Hamill,  John  N.,  1.  1837. 
•1831   Harrell,  John,  tr.  1850. 
1834  Horn,  John,  1.  1835. 
1836  Hunter,  Andrew. 
1836  Hughes,  Jeptha,  1.  1838. 

1838  Holford,  S.,  d.  1844. 

1839  Hester,  B.  R.,  I.  1844. 

1840  Harris,  Benjamin  F. 

1841  Hubbard,  Henry. 

1842  Hamill,  William  A. 
1842  Houke,  William  H. 
•1844  Holbe,  John  Ct,  tr.  1845. 
1845  Hays,  G.  E. 

1848  Harris,  Benoni,  d.  1892. 
■1849  Hunt,  Thomas,  d.  1882. 
1850  House,  T.  Q. 

1850  Haskew,  Peter,  1.  1858. 

1851  Hammett,  R.  W., 

1851   Helbrun,  Thomas  B.,  d.    1861. 
1 85 1   Hulse,  James  P.,  tr.  1872. 

1853  Hawkins,  H.  H.,  1.  1859. 

1854  Hicks,  Marion. 

1855  Hall,  B.  F.,  d.  1878. 

1858  Haislip,  W.  C,  tr.  1865. 

1859  Harvey,  James  R. 

i860  Hulsey,  Henry  J.,  tr.  i860. 
i860  Husbands,  W.  R.  J. 

1860  Hamley,  Joel  T. 

1861  Hickerson,  J.  M.  P. 
1861   Hill,  Moses. 

1861   Hays,  Thomas  W.,  1.  1878. 
1861   Harrison,  E.  R. 

1 86 1  Holmes,  John  P. 

1862  Hankins,  Henry. 

1863  Hall,  James  F.,  d.  1887. 

1865  Howard,  Thomas. 

1866  Hunter,  R.  S.,  tr.  1881. 

1867  Hicks,  Stephen  P.,  tr.  1869. 

1868  Hare,  George,  1.  1880. 
1836  Irwin,  John  L. 

1823  Johson,  James  E.,  1.  1825. 


1870  Harroldson,  Jerome. 
1870  Hall,  B.T.,  d.  1879. 

1870  Hall,  John  F.,  died  1875. 

1871  Hays,  J.  L. 

1872  Hickman,  J.  B. 

1872  Hare,  David  J.,  1.  1877. 
1872  Hagan,  William  H.,  d.  1879. 

1872  Howell,  H.  D. 

1873  Henderson,  J.  F.,  dis.  1874. 
1873  Haskew,  John  W.,  d.  1879. 
1873  Hare,  Thomas  P.,  1.  1877. 

1873  Hicks,  Stephen  P.,  1.  1875. 

1874  Hill,  George  M. 

1876  Haynes,  John  M.,  dis.  1875. 

1876  Hawley,  Lewis  B. 

1876  Henderson,  W.  M. 

1876  Hamilton,  R.  M.,  dis.  1S77. 

1876  Hunton,  C.  B. 

1877  Harlan,  V.  V. 
1877  Hanlin,  John  N. 

1877  Hagan,  W.  H.,  d.  1879. 
1877  Hopkins,  P.  H. 
1879  Hudgins,  B.  H.,  dis.  1820. 
1879  Hartin,  F..L. 

1879  Hays,  H.  C,  dis.  1880. 

1880  Hill,  George  W. 
1880  Harrison,  L.  W. 

1880  Hilburn,  Thomas  B.,  1.  1883. 

1880  Harwood,  R.  P. 

1881  Hamilton,  J.  M.  C. 
1881   Harrison,  E.  R. 

1 881  Harrison,  L.  W. 

1882  Holcomb,  Nathan  T. 
1882  Hearn,  Thomas  A. 

1882  Hill,  Moses  B. 

1883  House,  L.  W. 

1884  Harrison,  W,  R. 
18S5  Hiveley,  M.  J. 

1885  Hill,  S.A. 

1886  Harris,  Irvin. 
1886     Head,  John  W. 

1872  Jores,  F.  M. 


426 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


1831  Joplin,  H.  G.,  tr,  1836. 

1836  Jones,  Benjamin,  tr.  1840. 

1836  Jones,  James  L.,  1.  1853. 

1849  Jones,  C.  C. 

1852  Jones,  S.  W. 

1854  Jones,  Ed  T. 

1854  Jones,  James  N.,  1.  1854. 

1854  Johnson,  L.  H.,  d.  1864. 

1856  Jones,  R.  L. 

i860  Johnson,  B.  G. 

i860  Jewell,  Horace. 

i860  Jones,  Guilford,  tr.  1865. 

1868  Jenkins,  Ambrose,  d. 

1869  Johnson,  John  W. 
1828  Kelly,  John,  tr.  1831. 
1834  Keith,  Nicholas,  dis.  1835. 
1836  Karney,  C.  J.,  1.  1837. 

1 841  Kavanaugh,  A.  L.,  dis.  1842. 

1842  Kolly,  John  C,  tr.  1845. 
1842  Kein,  Henry  H.,  tr.  1844. 

1847  Kirby,  Robert  M.,  tr.  1865. 

1848  Kemp,  James  S.,  dis.  1849. 

1854  Kennedy,  A.  H.,  tr.  1866. 

1855  Kennedy,  J.  J.,  d.  1859. 

1856  Kellogg,  Benjamin,  d.  i860 

1857  Kennedy,  John  T.,  dis.  1858. 

1 81 8  Lowery,  James,  1.  1820. 

1823  Lopp,  Andrew,  1.  1826. 

1824  Leach,  Thomas  B.,  1.  1829. 

1834  Lacy,  J.  K. 

1 835  Lee,  Burwell,  d. 

1841   Lowry,  Mason  B.,  1.  1851. 

1844  Leach,  Thomas  J.,  tr.  1847. 

1845  Loyd,  James  W.,  tr.  1848. 
1847  Lively,  Lewis  P.,  tr.  1864. 

1857  Livingston,  George  W. 

1858  Littleton,  Wm.  E.,  tr.  1859. 
1868  Lanier,  Wm.  O.,  dis.  1870. 
1817  McAlister,  Alexander,).  1823. 

1819  Medford,  William,  tr.  1825. 

1835  McGowan,  P.  M.,  tr.  1S36. 

1836  McKenzie,  J.  W.  P.,  1.  1841. 
1836  Mcintosh,  John  R.,  tr.  1840. 
1836  Methvin,  Cotmon,  1.  1837. 


1873  Jones,  C.  O. 

1874  Jamison,  George  E.,  tr.  1874.. 

1874  Jolly,  H.  C. 

1875  Jenkins,  John  J.,  d.  1889. 
1875  Jones.  Wiley,  dis.  1877. 

1875  Jernigan,  J.  F. 
1878  Jeffett,  F.  A. 

1878  Jones,  Enoch. 

1879  Johnson,  F.  S.  H. 

1880  Jones,  J.  R. 

1 881  Johnson,  Luke  G. 

1882  Jamieson,  II.  L. 

1884  Johnson, A.  L. 

1885  Jenkins,  William. 

1861    Knowlton,  W.  R.,  1.  1881. 
1866  Key,  Sidney  A. 

1869  King,  Jesse  M.,  dis.  1871. 

1876  Keith,  L.  M.,  d.  1890. 

1876  Keener,  James  L.,  dis.  1879.. 
1879  Kaigler,  John  W. 

1879  Kelly,  E.  B. 

1880  Keith,  William  L. 

1880  Kelly,  Lewis. 

1881  Kei'.h,  W.  T. 

1 88 1  Keith,  Charles  M. 

1883  Kirby,  Henry  C. 

1870  Loving,  Josephus. 

1871  Linebaugh,  D.  H.,  tr.  1871. 

1873  Laird,  James  T.,  dis.  1874. 

1874  Lasley,  Lewis  J.,  I.  1879. 
1874  Leake,  Dejalma.) 

1874  Lewis,  L.  M.,  tr.  1878. 

1876  Lindsay,  W.  A.,1.  1880. 

1877  Lindsay,  Z.  W.,  1.  1880. 

1878  Laney,  William  P. 

1882  Logan,  George  W, 

1884  Lundy,  William  W- 

1872  McCann,  Z.  T.,  tr.  1891. 

1873  Martin,  James  E. 

1873  McCutcheon,  D.  M.,dis.  1874.. 
1873  Miller,  A.  K.,  tr.  1874. 
1873  Malone,  W.  C,  1.  1878. 
1873  McLaughlin,  John. 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


427- 


1838  Morris,  G.  W.,  1.  1S43. 

1S73 

1838  Mulky,  William,  1.  1840. 

1S73 

1839  Mason,  William  B.,  d.  1851. 

1874 

1839  Morris,  James,  1.  1841. 

1874 

1841   Mcintosh,  William,  dis.  1842. 

1874 

1841   Moreland,  S,  W.,  1.  1843. 

1874 

1842   Moreland,  L.  W.,  1.  1844. 

1874 

1842   Martin,  James. 

1875 

1847  Morgan,  Russell. 

1875 

1847  McNabb,  Elijah. 

1875 

1848  Morris,  Samuel,  tr.  1S70 

1875 

1848  Martin,  Richard,  dis.  1850. 

1876 

1849  McKenzie.  D.  L.  G.,  d.  1863. 

1876 

1850  Manly,  Marcus,  tr.  1869. 

1877 

1850  McCarver,  John,  tr.  1863. 

1877 

1850  McAlister,  Jesse  S.,  d.  1864. 

1877 

1850  Marshall,  L.  S.,  d.,  1862. 

1877 

1850  Moores,  William,  tr.  1870. 

1877 

1851   Mosely,  John,  1.  1854. 

1877 

1851   Mc\lister,  W.  L.,  t.  1852. 

1877 

1852   Moore,  Jacob  M. 

1878 

1853  Mathis,  John  S. 

1878 

1853   Mackey,  James,  tr.  1876. 

1878 

1853  McGuire,  Cornelius,  tr.  1876. 

1878 

1856  Maxwell,  John  P.,  1.  1858. 

1879 

1856  Mann,  John  H.,  1.  1858. 

1879 

1857  Moses,  Peter  A.,  1.  1874. 

1879 

1859  Morris,  M.  C,  d.  1889. 

1880 

1859  Mathis,  William  M.,  tr.  1863. 

1S80 

1859  Malloy,  William  M.,  tr.  1859. 

1880 

i860  McMurtry,  Moses. 

1880 

i860  r.IcKennon,  H.  D. 

1880 

1861   McGowan,  H.  B. 

1881 

1 861    Moore,  F,  M. 

1883 

1 861   McCrary,  C.  C. 

1883 

1862  Moore,  F.  M. 

1883 

1866  Mizell,  A.,  tr.  1868. 

1883 

1867  Massey,  R.  W.,  1. 

1883 

1868  Martin,  W.  J.  H. 

1884 

1869  Monk,  F.  M.,  dis.  1870. 

1885 

1870  Murphy,  N.  G. 

1885 

1870  Malone,  W.  L. 

1885 

1870  Mathews,  George  W. 

1885 

1870  Malone,  W.  C.,  dis.  1872. 

1885 

Meador,  C.  V.,  1.  1874. 

Malone,  B.  H.,  tr.  1878. 

Moore,  F.  M.,  1.  1873. 

Moon,  Richard. 

Miller,  James  G.,  1.  1879. 

Munns,  F.  A. 

Mitchell.  B.  E. 

Mason,  S.  A.,  1.  1877. 

Morton,  T.  W.,  dis.  1876. 

McAlister,  R.  M. 

Minor,  T.  P.,  1.  1878. 

Metheney,  W.  H. 

Myatt,  C.  W.,  tr.  1878. 

Massey,  Jesse  L. 

Martz,  Mitchell,  dis.  1878. 

McLaughlin,  John  T.,  dis.  l878^ 

Moore,  James  R. 

Monk,  Bascom. 

McNeil,  H.  B.,  1.  1880. 

Morris,  J.  T.,  1.  1883. 

Melton,  A.  P.,  d.  1885. 

Martin,  J.  E. 

Methis,  A. 

McGleason,  Gerge  W.,1.  1881. 

Moore,  Jasper  N. 

McCurry,  B.  C. 

Mathews,  W.  D.,  tr.  1 891. 

Martyn,  William. 

Moore,  John. 

McCurry,  B.  C. 

Mathews,  W.  D. 

Martin,  William. 

Mathews,  Benjamin  C. 

Maynard,  John  I. 

Massey,  E.  I-.    ' 

Moore,  R.  R. 

Maxwell,  J.  B. 

Mills,  W.  W. 

Mclver,  W.  A. 

Manley,  William. 

Martz,  M. 

McKay,  R.  W. 

McCraw,  B.  B. 

Miller.  W.  G. 


428 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


1871    McCurdy,  Samuel. 
1871   McSwain,  Charles  D. 

1871  Minor,  Anslem 

1872  McKarmy,  James  B.,  d.  1876. 
1872  Monk,  Alonzo,  tr.  1883. 
1832  Neil,  John  P.,  d.  1835. 

1836  Newman,  James  L. 

1851   Neely,  Robert  H.,  ex.  1856. 

1853  Newell,  H.  J.,  1.  1856. 

1857  Noe,  William  T.,  d.  1875. 
1870  Nabors,  J.  L.,  dis.  1871. 
.1875  Nugent.  C.  J.,  tr.  1876. 
1818  Orr,  Washington,  1.  1822. 
1824  Orr,  Green,  1.  1826. 

1831  Overly,  Richard,  1.  1834. 
^835  Owen,  Richard  VV.,  tr.  1840. 

1832  Ferryman,  Henry,  tr.  1836. 

1834  Peace,  Andrew,  tr.  1836. 

1835  Powell,  John,  tr.  1850. 

1835  Pearce,  Levi,  tr.  1836. 

1836  Perry,  Moses,  1.  1841. 

1837  Propps,  L.  C. 
1837  Price,  H.  B. 

1837  Parker.  J.  C,  1.  1S45. 

1842  Page,  John. 

1843  Patterson,  Samuel. 
1845  Poage,  George  B. 

1848  Pittman,  John  J„  tr.  1852. 
1851   Perry,  H.  O.,  d.  1857. 

1854  Pankey,  Wilson  N. 
1856  Putman,  Andrew. 
1856  Pershall,  W.  D. 
1856  Pryor,  John,  d.  1883. 

1858  Pearson,  John  F.,  tr.  1859. 

1858  Pope,  Cadesman,  tr.  1878, 

1859  Phillips,  F.  W.,  tr.  i860. 
1859  Pearson,  M.  B.,  d.  1880. 
i860  Partin,  John  J. 

1 86 1   Patton,  John  W. 

1865  Primrose,  George,  tr.  1871. 

1866  Panin,  Robert,  tr.  1870. 
i868  Porter,  John  H.,  tr.  1869. 
1868  Plummer,  E.  B.,  tr.  1869. 
1868  Parker,  Joseph  A,,  1.  1877. 


1886  Mann,  George  A. 

1886  McAnally,  Jesse  M. 

1886  Marshall,  J.  C-  A. 

1886  Manly,  R.  M. 

1876  Nichols,  Thomas  R. 

1876  Naike,  Thomas  N.,  dis.  1877. 

1878  Nabors,  R.  T. 

1879  Noe,  F.  R. 

1881  Nicholson,  Joseph. 

1882  Nailor,  Frank. 
1885  Nabors.  R.  T. 

1845  Owen,  Travis,  d.  1855. 

1846  Overall,  Abram,  d.  1847. 
1852  Owen,  Jesse  W.,  d.  1857. 
1873  Oliver,  Pleasant  C,  dis.  1874. 

1869  Pace,  I.  N.,  1.  1872. 

1870  Parker,  James  A.,  tr.  1876. 
1870  Piggott,  L.  W.,  dis.  1 87 1. 

1870  Pearson,  F.  C,  1.  1871. 

1 87 1  Puckett,  Hastings. 

1871    Prather,  John  J.,  tr.  1874. 

1871  Firtle,  John  M.,  1.  1875. 

1872  Paine,  F.  M.,  1.  1877. 

1872  Petty,  Francis  M. 

1873  Powell,  John  W.,  dis.  1875. 

1873  Porter,  R.  G.,  tr.  1874. 

1874  Peebles,  James  A. 

1874  Pendergrass,  W.  A. 
1874  Paschal,  W.  H.,  1.  1877. 

1874  Preston,  Wade. 

1875  Pledges,  George. 

1877  Priddy,  I.  H.,  1.  1876. 

1877  Phipps,  W.  H.,  dis.  1878. 

1878  Powers,  A.  S.,  dis.  1879. 

1879  Pugh,  W.  K. 

1879  Poynter,  R.  H.,  dis.  1881. 

1880  Pipkins,  Edgar  M. 

1 881  Pugh,  W.  K. 

1881  Pendergrass,  William  A. 

1882  Parker,  S.  H. 

1884  Powell,  William  D. 

1885  Peck,  William  A. 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


429. 


1833  Rivers.  John  H.,  1.  1844. 

1834  Ramsey,  Charles,  d.  1843. 

1834  Ratcliffe,  William  P.,  d.  1867. 

1835  Renlfro,  Joseph,  I.  1848. 
1840  Robbins,  Samuel,  1.  1S42. 
1842  Roberts,  John  J.,  d.  1883. 
1846  Rogers,  James  M.,  1.  1859. 

1849  Rice.  J.  H.,  tr.,  1855. 

1850  Revel,  John. 

1 85 1  Rhyme,  John,  1.  1864. 
1854  Reed,  John  C,  ir.  1855. 
1856  Roach,  John  A.,  1.  i860. 
1859  Renneau,  Russell. 

1859  Robinson,  Hugh  P. 

1859  Rhodes.  F.  M.,  1.  1866. 

1859  Reynolds,  Perry  G. 

i860  Ray,  Abel  C,  1.  1874. 

1861    Rice, Isaac  C. 

i86t    Ratcliff-,  John  G.,  1.  1863. 

1863  Rice,  John  H.,  d.  1864. 

1865   Riggin,  John  H. 

1867  Rhodes,  S.  C,  dis.  1868. 

1869  Reid,  D.  W.,  dis.  187 1. 

1870  Reynolds,  Thomas  J.,  1873. 
1816  Stephenson,  William,  tr.    1826, 
1818  Shroeder,  John,  1.  1821. 

1820  Stephenson,  Henry,  tr.  1835. 

1821  Scripps,  John,  d. 

1826  Snedecor,  Parker,  1.  1831. 

1827  Shores,  William,  1.  1830. 

1830  Slavens,  James,  1.  1834. 
1832  Smith,  A.  D.,  1.  1840. 

1831  Scott,  Allen  M.,  1.  1832. 

1834  Sorrells,  W.,  dis.  1835. 

1835  Simmons,  Arthur  W.,  1.  1839. 

1836  Scott,  Wmfree,  1.  183S. 

1836  Stephenson,  John    M.,  1.  186J 

1836  Squires,  Sidney,  1.  1 839. 

1837  Steele,  John  M.,  d.  1882. 
1837  Spears,  Moses,  tr.  1839. 

1837  Seaman,  John  F.,  1.  1844. 

1838  Sawrie,  James  T.,  1.  1840. 

1839  Sandford,  George,  dis.  1840. 
1839  Stanley,  William,  dis.  1840, 


1859  See,  James,  d.  1846. 
1870  Ross,  William  J.,  dis.  1871. 
1873  Rogers,  W.  J. 
1873  Rhodes,  James  C. 

1873  Ross,  Joseph  W.,  d.  1875. 

1874  Robertson,  H.  E  ,  dis.  1876. 

1874  Ritter,  Frank. 

1875  Rayner.  B.  S.,  tr.  1882. 

1876  Rogers,  L   G.,  tr.  1882. 

1878  Ross,  David  C. 

1879  Robertson,  O.  C. 

1879  Richardson,  Geo.  W.,  dis.  1 881. 

1880  Ritter,  John  C. 

1880  Register,  S.  W. 

x88o  Richardson,  Z.  W.,  1.  1882. 

1881  Raymond,  R.  R. 

1882  Robinson,  Alonzo. 

1883  Rutledge,  William. 
1883  Rutledge,  James  D. 

1883  Roscoe,  John  T. 

1884  Rook,  C.  W. 

1885  Ready,  W.T. 
18S5  Reid,  D.  W. 
1885  Robertson,  J.  R. 
1885  Rutledge,  

1 861   Sweeney,  C.  P.,  1.  1S60. 
1861   Stanfield,  John  P.,  tr.,  1861. 

1865  Stincil,  James,  1.  1871. 

1866  Smith,  T.  J.,  d.  1885. 

1867  Stewart,  G.  W.,  dis.  1869. 

1867  Sturdy,  David,  1. 1884. 

1868  Sanford,  James,  d.  188— 

1869  Saunders,  Robert  H. 

1870  Settles,  Thomas  J.,  1.  1883. 

1 87 1  Sherwood,  James. 

1874  Sewell,  Thomas  E.,  d.  1881. 

1874  Stone,  William  J. 

1875  Saffold,  Albert  P.,  tr.  1S90. 
1875  Shaeffer,  George  A. 
1875  Simmons,  David  C. 

1875  Stephenson,  Elam  A. 
1875  Slover,  Calvin  M. 

1875  Summers,  Basham. 

1876  Shaw,  Samuel  G.,  tr.  1883. 


430 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


1840  Stroud,  T.  D.,  d.  1845. 

1841  Shook,  Jefferson,  tr.  1841. 

1842  Stephens,  J.,  1.  1843. 
1842  Steele,  T.  G.  T.,1.  1849. 

1842  Slover,  Calvin,  d. 

1842  Stanford,  Thomas,  tr.  1863. 

1844  Shipman,  James  W.,  tr.  1850. 

1844  Stanford,  John  B.,  1.  1847. 

1845  Stockton,  Jonathan,  1.  1858. 
1845  Shook,  Jacob  W.,  1.  1857. 

1845  Sugg,  H.  A.,  1.  1853. 

1846  Stephenson,  James  M.,  1.   1850. 

1848  Stafford,  William  J.,  1.  1854. 

1849  Spurier,  Silas,  tr.  1868. 
1857  Smoot,  Elijah,  1.  1861. 

1853  Scott,  W.  J.,  tr.  1880. 

1855  Sutherland,  Littleton,  1.  1858. 

1855  Stephens,  Elisha. 

1857  Steele,  C.  O.,  tr.,  1879. 

1858  Shaffer,  George  A.,  d.  1884. 

1859  Stanley,  Julius  A.,  d.  1869. 
1859  Stephenson,  Elam  A.,  tr.,  1861. 
1859  Shea,  W.  D.,  tr., 

1859  Shep,  William,  tr.  1868. 

1818  Tennant,  Thomas,  dis.  1820. 

1820  Townsend,  William,  1.  1S24. 

1823  Tanner,  Rucker,  1.  1825. 

1829  Tackett,  Pleasant,  dis.  1830. 

1836  Tumley,  W.  H.,  1.  1837. 

1836  Tumley,  G.  W.,  dis.  1838. 

0841  Tinder,  Thomas  C,  1.  1845. 

1846  Taylor,  Nathan,  1.  1847. 

1846  Tinman,  Joseph,  1.  1849. 

1847  Turrentine,  J.,  1.  1858. 

1847  Truslow,  J.  F.,  tr,  1850. 

1848  Thornberry,  W.  T.,  1.  1859. 

1849  Thweat,  W.  C,  tr.  1851. 

1850  Thompson,  George  F.,  tr.  1852. 

1854  Thetford,  J.  B.,  1.  1854. 
1854  Truly,  R.  R.,  1.  1856. 
1854  Thacker,  F.  M.,  1.  1869. 

1856  Turrentine,  A. 

J  856  Turner,  Malcolm,  d.  1 861. 


1876  Steele,  John  R. 

1877  Smith,    M.  M. 

1877  Skinner,  N.  E. 

1878  Smith,  Dexter. 

1878  Setzer,  Thomas  A. 

1879  Shangle,  Joseph  S.,  1.    1886, 

1879  Stanley,  Julius,  d.   

1879  Smith,  Robert  L. 

1 88 1   Steele,  William  A. 

1881  Sanders,  John  R. 

1882  Sutton,  J.  E. 

1882  Steel,  J.  R. 

1 883 -Stephenson,  J.  B.,  tr.  1SS9. 

1883  Scott,  Soule,  tr.  1886. 
1883  Stone,  W.  J. 

1883  Scott,  W.  S.,  1.  1886. 

1883  Smith,  William  B. 

1884  Spense,  Charles  C. 
1884  Story,  H.  A. 

1884  Scott,  J.  W.  F. 

1885  South  worth,  W.  S. 

1885  Scott,  Thomas  D. 

1886  Sterling,  T.  C. 
1886  Smith,  George  W. 
1862  Tyson,  T.  S.,  1.  1864. 
1867  Tate,  Van  Buren,  I.  1S73. 
1869  Turrentine,  Joseph. 

1869  Taff,  F.  A. 

1870  Townsend,  Hilliard. 

1871  Talkington,  James  A. 

1872  Taylor,  R.  M. 

1873  Thomas,  O.  P.,  tr.  1876. 

1875  Thacker,  F.  H.,  1.  1875. 

1876  Thorne,  Peter  H. 
1876  Traylor,  R.  M. 

1878  Troy,  John  F. 

1879  Traylor,  C,  M. 

1879  Turrentine,  Archelaus. 

1880  Taylor,  Thomas  J. 
1880  Townsend,  F.  C. 

1880  Thornton,  J.  T. 

1 88 1  Tucker,  Owen  H. 

1882  Thomas,  J.  B. 


HISTORY    OF    METHODISM    IN    ARKANSAS. 


431 


1859  Travvick,  Sidney  R  ,  tr.   1863. 
1859  Turner,  Joseph. 
1 88 1  Vaughn,  D'Arcy. 
1821   Wiley,  Dennis,].  1825. 
1 83 1    Wakely,  Lemuel,  1.  1825. 

1833  Wells,  Martin,  d.  1835. 

1834  Wakelee,  S.,  1.  1S37. 

1836  Webber,  Ansel,  1.  1851. 
1838  Whateley,  Enoch,  1.  1S38. 

1837  Whateley,  Uriah,  1.  1840. 

1838  Walters,  Spencer,  1.  1841. 
1838  Walker,  Samuel,  1.  1839. 

1838  Whitesides,  Jacob,  d.  i860. 

1839  Wyer,  B.  C. 

1839  Weelooker,  .,  tr.  1841. 

1839  Walters,  Spenser,  1.  1841. 

1840  Woods,  Green,  1.  1859. 
1847  Williams,  Wm.  O.,  tr.  1849. 
1849  Winfield,  A.  R.,  d.  1889. 

1 85 1  Webster,  Daniel  M.,  dis.  1853 

1852  Withers,  H.  R. 

1852  Williams,  Burton 

1853  Withers,  Richards,  1.  1858. 

1853  Winfield,  A.  B. 

1854  Winbourne,  William,  d.  1863. 
1869  Ward,  Bascom. 

1869  Watson,  H.  H. 

1870  Weir,  Walter  W.,  1. 

1 87 1  Wilson,  Wm.  W. 

1871  Winburn,  French  M.,  tr.,  1879. 

1872  Woodward,  A.  H. 

1873  Wooten,  Weems. 

1873  Williams,  Ambrose  H.,  d.  1874. 

1874  Whitesides,  Jacob  D. 

1875  Whitmore,  E.  M.,  d.  1879. 
1875  Walker,  James  E.,  tr.  1876. 
1877  Watson,  John  S. 

1877  Wilson,  R.  A.,tr.  1880. 

1878  Ward,  Jason  T.,  d.  1880. 
1878  Wood,  John  W. 

1878  Warren,  Ezra. 
1878  Woolen,  Julius  M. 
1878  Williams,  Martin  L. 
1853  Young,  Wm.  C,  tr.  1S60. 


1886  Turner,  R.  G. 

1 88 1  Venable,  W.  T. 
1855  Walton,  William  H.,  1858. 
1S55   Wood,  Frederick,  1.  185^-. 
1855  Wood,  Wm.  H.,  1.  1859. 
1855  Ware,  Edwin,  d.  1858. 
1855  Wells,  Marshall,  tr.  — 

1855  Weir,  B.  C,  d. 

1856  Watson,  Benjamin,  d.  1891. 

1857  Williams,  J.  A.,  1.  1870. 
1S58  Walker,  Simeon,  d.  1859. 
1859  Watson,  Ezekiel  N. 
1859  Woods,  Louis  G. 

i860  Ward,  Joseph  G.,  d.  — 

1 86c  Warfield,  James  H.,  tr.  1863. 

1864  Williams,  Charles  A.,  1.  1868 

1S67  Watson,  W.  M. 

1868  Warren,  G.  H. 

1868  Ware,  Thomas  H. 

1868  Webb,  L.  D. 

1869  Wittenberg,  W.  E. 
1869  Walden,  James  A. 

1869  Walker  John  W.,  tr.  1873. 
1869  Whitehead,  Wesley  M. 

1878  Wytche,  J.  L.,  dis.  1879. 

1879  Wheat,  Thomas  H. 

1 881   Whitesides,  Wm.    B, 
1 88 1   Wilson,  Wm.  E. 

1 88 1  Weems,  D.  J. 

1882  Williams,  Geo.  W. 

1883  Williams,  J.  N. 

1884  Watts,  John  H. 
1884  Walden,  Tames  N. 

1884  Wright,  E.  M, 
1S84  Walker,  W.  F. 

1 854  Whittaker,  T.  B. 

1885  Williamson,  Thos. 

1885  Williams,  James  B. 

1855  Willbanks,  John  S. 

1886  Wallace,  P.  B. 
1886  Wright,  Wilbur  F. 

1884  Yarborough. 


ADDENDA. 

BISHOP  BASCOM. 

The  following  account  of  this  wonderfully  gifted  man  is 
taken  from  a  memoir  published  by  Bishop  Kavanaugh  at 
the  request  of  his  colleagues : 

Henry  Bidleman  Basconi  was  the  son  of  Alpheus  and 
Hannah  Bascom,  and  was  born  on  the  east  bank  of  the  east 
branch  of  the  Delaware  River,  in  the  Town  of  Hancock, 
Delaware  County,  New  York.  His  father  was  of  a  French 
Huguenot  family,  and  his  mother  a  German  of  the  Bidleman 
family,  of  New  Jersey.  He  was  the  second  child  and  first 
son  of  his  parents,  and  in  childhood  was  a  sportive,  sprightly 
boy,  apt  to  learn  and  fond  of  thoughtful  solitude.  At  the 
age  of  five  years  he  was  placed  at  the  school  of  a  maiden 
lady.  Here  he  soon  learned  to  read  so  as  to  take  great  de- 
light in  juvenile  books.  When  he  was  about  eight  and  a 
half  years  old  his  relative,  Mr.  Bidleman,  took  him  to  his 
home  and  sent  him  to  school  until  he  was  about  twelve  years 
old,  after  which  he  was  never  at  school  again.  His  parents 
moved  first  to  Alleghany  Valley,  on  the  Alleghany  River,  in 
Western  New  York,  in  1808.  In  18 12  they  moved  to  Mays- 
ville,  Kentucky,  and  finally  to  Ripley,  Ohio,  where  they  were 
permanently  settled.  In  this  neighborhood  young  Bascom 
soon  became  a  class-leader.  To  get  to  his  class  he  had  to 
cross  Eagle  Creek,  which  is  a  large  stream  of  the  sort,  and 
with  characteristic  perseverance  he  has  been  known  to  wade 
it  in  the  wintertime  when  the  ice  was  running,  leaping  along 
between  the  floating  pieces  of  ice,  rather  than  disappoint 
his  class.  He  was  converted  at  about  fourteen  years  of  age. 
It  seems  that  young  Bascom  was  greatly  assisted  by  a  young 
preacher  named  Gilmore,  who  took  him  into  his  secular  em- 
ploy.    Bishop  Kavanagh  says  that  young  Bascom  received 


HISTORY    OF    METHODISM    IN    ARKANSAS.  433 

the  first  horse  upon  which  he  traveled  his  circuits  for  service 
in  digging  a  cellar. 

He  was  licensed  to  preach  on  Bush  Creek  Circuit,  in  the 
State  of  Ohio,  in  i8i3,and  in  the  same  autumn  was  received 
on  trial  in  the  Ohio  Conference,  and  appointed  to  Deer  Creek 
Circuit,  with  Alexander  Cummings  for  his  colleague. 

As  a  traveling  preacher  he  traveled  in  succession  the  fol- 
lowing circuits  :  Deer  Creek,  Guyandotte  and  Mad  River, 
He  v/as  then  transferred  to  the  Tennessee  Conference.  In 
18 18  he  was  stationed  in  Louisville,  Ky.,  which  was  for  the 
first  time  made  a  station.  In  1823  he  was  stationed  at  Steu- 
benville,  Ohio,  and  during  this  year  he  was  elected  chaplain 
of  the  lower  house  of  Congress.  It  was  during  this  year 
that  he  visited.  Baltimore,  and  by  his  preaching  produced 
such  a  wonderful  effect  upon  the  city  and  surrounding  coun- 
try. His  preaching  has  been  described  as  having  surpassing 
eloquence  and  astounding  power.  He  was  next  stationed 
in  Pittsburg.  He  was  elected  to  the  presidency  of  Madison 
College  in  1827.  In  1832  he  waselected  Professor  of  Moral 
Science  and  Belles  Lettres  in  Austa  College,  where  he  re- 
mained for  about  ten  years.  After  this  he  was  elected  to 
the  presidency  of  Transylvania  University. 

In  the  year  1840  the  honorary  degree  of  D.  D.  was  con- 
ferred upon  him  by  two  colleges  and  universities.  In  1845  he 
received  the  title  of  LL.  D.  from  LaGrange  College,  Alabama. 

He  was  a  delegate  to  the  memorable  General  Conference 
of  1844,  and  of  the  Convention  of  1845,  and  of  the  General 
Conference  of  1846.  In  1850  he  was  elected  one  of  the 
Bishops  of  the  Methodist  Episcopal  Church.  In  the  dis- 
tribution of  Episcopal  labors  he  was  appointed  to  the  St. 
Louis  Conference,  which  Conference  he  held  at  the  appointed 
time.  At  this,  the  only  Conference  he  ever  attended  as 
Bishop,  he  performed  his  various  duties  so  generally  to  the 
satisfaction  of  the  Conference,  the  following  commendatory 
resolution  was  passed  : 

28— M 


434  HISTORY    OF    METHODISM    IN    ARKANSAS. 

"  Resolved,  By  the  St.  Louis  Annual  Conference  of  the 
Methodist  Episcopal  Church,  South,  that  we  take  great 
pleasure  in  bearing  testimony  to  the  ability,  impartiality  and 
urbanity  with  which  Bishop  Bascom  has  presided  over  the 
deliberations  of  this  Conference,  and  to  the  dignified  and 
affectionate  intercourse  which  he  has  maintained  with  its 
members,  endearing  him  to  us  as  one  of  our  chief  ministers. 
While  we  record  with  peculiar  satisfaction  that  ours  is  the 
first  Conference  over  which  he  has  presided  since  his  elec- 
tion to  the  office  of  Bishop  in  the  Church  of  God,  we  con- 
gratulate the  whole  Southern  Church  on  this  acquisition  to 
the  general  superintendency,  and  confidently  predict  that 
the  distinguished  ability  which  has  characterized  his  services 
in  the  several  spheres  of  labor  heretofore  assigned  him  by 
the  Church  will  be  eminently  displayed  in  the  new  and 
higher  one  to  which  she  has  now  called  him." 

After  the  adjournment  of  the  Conference  the  Bishop  visited 
the  Indian  Manual  Labor  School  at  Fort  Leavenworth,  "with 
which,"  hfs  biographer  says,  "  he  was  greatly  pleased."  He 
also  visited  and  preached  on  his  tour  at  Weston,  Booneville, 
Lexington  and  St.  Louis.  His  last  discourse  was  preached 
in  St.  Louis  in  the  afternoon  of  the  last  Sabbath  in  July, 
1850.  It  was  an  effort  of  great  power,  and  of  two  hours' 
continuance.     His  text  was  Heb.  i.,  I. 

He  is  reported  as  arriving  at  Louisville  on  the  2d  of  Au- 
gust, much  debilitated  from  sickness  and  from  traveling  and 
toil,  but  appeared  pleasantly  excited  in  meeting  his  breth- 
ren at  the  book-room,  where  he  remained  nearly  all  day,  de- 
clining his  dinner  for  the  want  of  an  appetite.  Having  en- 
tered his  passage  for  his  home  at  Lexington  in  the  stage  for 
the  next  day,  on  invitation  he  lodged  with  his  old  friend,  the 
Rev.  Dr.  Stevenson.  He  attempted  to  take  his  supper,  but 
for  want  of  appetite  had  to  decline  it.  He  retired  to  bed, 
hoping  to  be  better  by  morning,  and  be  enabled  to  reach 
his  home.     Dr.   Stevenson   and   wife,  deeply  sympathizing 


HISTORY    OF    METHODISM    IN    ARKANSAS,  435 

with  him,  gave  him  all  possible  attention,  affectionately  re- 
monstrating against  his  attempt  to  go  home,  but  deep  solici- 
tude urged  him  to  make  the  trial.  At  3  o'clock  the  next 
morning  he  entered  the  stage  coach,  but  ere  he  had  passed 
the  city  limits  he  was  so  sick  as  to  be  convinced  that  he 
could  not  succeed  in  his  attempt  to  reach  home.  His  sick- 
ness so  affected  his  stomach  as  to  induce  vomiting,  which 
much  alarmed  some  of  the  passengers,  who  supposed  it  a 
case  of  cholera,  and  believing  it  contagious,  were  very  anx- 
ious that  he  should  get  out  of  the  coach  and  let  it  proceed. 
The  driver's  attention  being  called  to  the  case,  he  was  asked 
what  he  would  do.  He  averred  that  at  the  risk  of  his  life 
Tie  would  return  Bishop  Bascom  to  his  lodgings  whence  he 
had  taken  him.  This  was  promptly  done,  so  that  in  an  hour 
after'  he  left  his  friend  he  was  again  at  the  door.  Being 
kindly  received  and  restored  to  his  bed,  Dr.  Stevenson  con- 
sulted with  him  as  to  what  physician  he  would  have,  and  he 
authorized  him  to  call  in  Drs.  Bright  and  Pirtle,  his  personal 
friends  and  brethren.  Late  in  the  evening  of  that  day,  feel- 
ing much  better,  he  proposed  starting  home  on  the  next  day, 
but  his  physicians  objecting,  he  said  no  more  in  regard  to  it. 
After  being  confined  about  a  week,  he  asked  Dr.  Steven- 
son to  be  seated  by  him,  affirming  that  he  was  no  better —  ■ 
that  the  remedies  had  not  touched  the  disease — that  the 
symptoms  were  as  before.  He  remarked  to  Dr.  S.:  "The 
truth  is,  I  have  been  strangely  brought  to  believe  that  I  must 
die  !  My  temporal  matters  are  not  as  I  could  wish,  though 
I  will  try  to  be  resigned  to  the  will  of  Providence."  At  the 
suggestion  of  Dr.  Stevenson  two  other  eminent  physicians, 
Drs.  Bell  and  Rogers,  were  called  in.  All  of  his  physicians 
manifested  a  very  deep  interest  in  his  case.  His  numerous 
friends  watched  with  eagerness  and  deep  solicitude  over 
him.  In  regard  to  them,  Dr.  Stevenson  informs  us  in  his 
notice  of  his  afflictions  and  death,  he  exclaimed :  "  My 
friends,  O,  my  friends  !  if  they  could  but  cure  me  by  kind- 


43^  HISTORY    OF    METHODISM    IN    ARKANSAS. 

ness,  I  should  soon  be  well;  but  they  cannot  do  it."  Dr.  S. 
informs  us  of  several  instances  of  his  expressing  his  im- 
pressions that  he  would  die.  On  one  of  these  occasions  he 
replied  to  him,  "  Do  you  really  think  so  ?  "  He  answered, 
"  Yes,  I  have  thought  so  all  the  while,  when  able  to  think  for 
myself."  And  says  the  doctor,  "  He  spoke  with  much  con- 
fidence in  relation  to  his  future  happiness,  and  professed  the 
most  satisfactory  assurance  of  his  acceptance  with  God." 
On  another  occasion  he  remarked  to  Dr.  S  :  "  On  the  near 
approach  to  death,  as  in  all  my  past  life,  I  can  discover  no 
rock  of  hope  on  which  to  rest  my  weary  spirit  but  Jesus 
Christ  as  revealed  in  the  gospel;  and  should  I  ever  be  so- 
happy  as  to  obtain  some  humble  seat  in  heaven,  it  will  never 
cease  to  be  true  of  me  that  I  am  but  a  sinner  saved  by 
grace."  A  solemn  pause  ensued,  after  which  he  said  : 
"  True,  true  !  how  true  it  is  that  all  our  help  and  hope  is  of 
God,  through  the  infinite  merits  of  Jesus  Christ."  Dr.  Steven- 
son announced  to  the  Bishop  that  he  was  writing  to  Bishop 
Andrew,  and  asked  him  if  he  had  any  communications  that 
he  wished  made  to  the  Bishop.  "  He  looked  at  me  with 
much  earnestness  and  said,  '  Yes ;  say  to  Bishop  Andrew 
that  I  am  utterly  prostrate,  with  but  little,  if  any,  hope  of 
.  recovery ;  that  I  am  wholly  incapable  of  thinking  or  acting 
correctly  on  any  subject;  but  tell  him  from  me  that  my 
whole  trust  and  confidence  is  in  Almighty  goodness,  as  re- 
vealed in  the  cross  of  Christ,'  " 

When  all  hope  of  his  recovery  was  relinquished,  it  was 
proposed  that  Dr.  Bright,  who  was  his  oldest  physician  and 
a  local  minister,  should  announce  to  the  Bishop  that  his  end 
was  nigh,  and  learn  from  him  an  expression  of  his  prospects. 
The  doctor  asked  him  directly  "  if  his  confidence  in  God, 
his  Savior,  was  still  strong  and  unshaken  ? "  to  which  he 
promptly  replied  with  great  earnestness  and  self-possession, 
"  Yes,  yes,  yes  !  " 

With  this  strong  affirmation  of  his  final  hope  in  a  single 


HISTORY    OF    METHODISM    IN    ARKANSAS.  437 

word,  thrice  repeated,  in  an  earnest  and  emphatic  manner, 
did  this  eminent  man  and  earnest  minister  close  his  com- 
munications with  the  world. 

Dr.  Stevenson  says:  "  He  was  evidently  in  the  full  pos- 
session of  all  his  mental  faculties.  Never  did  his  noble  brow 
and  full-orbed  eye  evince  a  higher  degree  of  intellectual 
strength.  There  was  a  sublimity  and  loftiness  of  bearing  in 
the  whole  contour  of  his  face  ;  an  indescribable  brightness 
gleamed  out  in  every  expression  of  his  face  ;  the  scene  was 
overwhelming.  Perceiving  (says  Dr.  S.)  that  the  momentous 
•crisis  had  come,  as  if  moved  by  some  invisible  power  we  all 
at  once  bowed  around  his  dying  bed,  and  while  we  were 
thus  engaged  in  solemn,  silent  prayer  to  Almighty  God, 
without  a  struggle  or  a  groan,  he  passed  away." 

The  funeral  services  took  place  at  the  Fourth  Street 
Methodist  Church  in  the  City  of  Louisville.  The  remains  of 
the  deceased  were  conveyed  to  the  Eastern  Cemetery,  a 
Methodist  burying-ground,  attended  by  a  very  extensive 
procession  of  friends  and  acquaintances,  in  public  and  pri- 
vate carriages. 

Before  the  body  was  committed  to  the  tomb,  the  burial 
service  of  the  Church  was  read  by  Dr.  Stevenson,  followed 
by  the  singing  of  Bishop  Heber's  funeral  hymn  by  the  choir. 

Thus  passed  away  one  of  the  most  remarkable  men  of  the 
age.  Through  life  he  was  alone  in  his  career.  His  concep- 
tions and  phraseology  ;  his  emphatic,  earnest  and  impressive 
utterance;  his  eager  and  intelligent  look;  his  impressive  and 
appropriate  gestures,  were  all  his  own,  not  to  be  imitated  by 
others.  His  imagination  was  inconceivably  rich.  His  se  - 
mons  displayed  this  unrivaled  power  in  the  sublimest  con- 
ceptions, clothed  in  the  most  forcible  and  gorgeous  language, 
and  this  part  of  the  performance  seemed  of  all  others  the 
most  easy  and  natural  to  him.  As  his  mind  soared  off, 
it  seemed  to  use  its  wings  with  unlabored  ease  and  grace 
until  it  reached  a  culminating  point  that  seemed  to  leave  all 


43^  HISTORY    OF    METHODISM    IN    ARKANSAS. 

else  below.  At  such  times  his  voice  would  take  a  richer 
and  deeper  tone  and  fully  chime  with  the  visions  that  were 
bewildering  and  entrancing  you.  When  he  saw  proper,  he 
could  conduct  an  argument  with  immense  power  and  con- 
vincing force. 

BISHOP    CAPERS. 

The  following  memoir  of  Bishop  Capers  was  prepared 
for  the  minutes  by  Bishop  Pierce,  at  the  request  of  his  col- 
leagues in  the  episcopacy: 

This  brief  memoir  of  William  Capers,  one  of  the  Bish- 
ops of  the  Methodist  Episcopal  Church,  South,  is  prepared 
in  conformity  to  a  long-established  custom  of  the  Church  ins 
relation  to  her  deceased  ministers.  It  is  well  to  embalm  in 
the  recollections  of  his  surviving  brethren  the  virtues  of  a 
departed  servant  of  God,  especially  when  he  has  been  great 
as  well  as  good.  We  decline  to  enter  into  details  as  to  the 
birth,  education,  conversion,  induction  to  the  ministry,  and 
successive  appointments  of  Bishop  Capers,  inasmuch  as  an 
extended  biography  will  soon  appear.  We  present  only 
those  points  which,  while  they  characterized  and  distin- 
guished him  during  a  long,  eventful  and  laborious  life,  can- 
not well  be  too  often  or  too  strongly  urged  upon  his  fellow- 
laborers  in  the  gospel. 

To  appreciate  the  integrity,  humility,  and  self-denial  of 
Bishop  Capers,  it  must  be  remembered  that  when  he  com- 
menced his  career  Methodism  was  not  as  now  a  recognized 
power  in  the  land,  but  feeble  and  despised,  working  out  her 
glorious  mission  amid  the  scorn  of  the  world  and  the  wither- 
ing contempt  of  other  Christian  sects.  To  be  a  Methodist 
was  to  "  count  all  things  lost  for  Christ,"  and  to  be  numbered 
"  with  the  ofifscouring  of  the  earth."  To  be  a  Methodist 
traveling  preacher  was  to  renounce  every  fond  ambition,, 
forego  fortune  and  ease,  and  often  the  respect  and  sympa- 
thy of  one's  own  household.  To  do  this  when  a  man's  ori- 
gin was  humble,  and  hig  family  obscure,  and  his  earthly  pros- 


HISTORY    OF    METHODISM    IN    ARKANSAS.  439 

pects  bounded  by  ignorance  and  poverty,  demanded  high 
moral  courage  and  a  most  Christian  subordination  of  will  and 
plan  of  hope  to  duty  and  to  God.  The  task  grew  heavier  and 
harder  still  for  the  heir  of  wealth,  proud  of  ancestral  titles, 
himself  decked  with  the  honors  of  the  academy  and  the  col- 
lege, conscious,  too,  of  rare  powers  of  thought  and  speech, 
which,  developed  on  another  theater,  might  win  money  and 
fame,  place  and  power.  Such  were  the  circumstances,  gifts 
and  prospects  of  our  beloved  brother.  But,  true  to  the  heav- 
enly instincts  of  a  sound  conversion,  he  left  all  to  follow  Christ. 
Settling  the  great  question  of  duty  on  its  true  basis,  he  was 
running  his  furrow  straight  for  the  kingdom  when  death  ar- 
rested him.  He  never  looked  back.  His  life  beautifully  ex- 
emplified the  integrity  of  his  heart  and  the  entireness  of  his 
consecration. 

As  a  member  of  an  Annual  Conference,  he  never  sought 
accommodation,  but  surrendered  himself  and  family  to  the 
workings  of  the  itinerant  system,  with  all  its  uncertainties, 
inconveniences  and  privations.  He  traveled  circuits  and 
districts;  filled  stations;  was  transferred  from  one  Confer- 
ence to  another  ;  served  the  missions  in  South  Carolina,  which 
he  inaugurated,  and  the  Missionary  Society  when  the  duties 
of  his  office  called  him  to  wander  over  half  the  Union  ;  was 
superintendent  of  Indian  Missio.ns,  and  was  finally  a  Bishop 
of  the  Church,  bearing  meekly  and  without  complaint  the 
burdens  of  an  office  which  has  no  parallel  even  in  our  self- 
denying  system. 

The  great  elements  of  Bishop  Capers'  religious  charac- 
ter were  great  simplicity,  unpretending  humility,  a  zeal  that 
knew  no  ebb  and  a  self-denial  that  hesitated  at  no  sacrifice 
of  time  or  earthly  interest,  all  energized  and  sustained  by  a 
faith  in  Providence  and  divine  promise  always  equal  to  the 
emergencies  of  his  laborious  calling  and  his  checkered  his- 
tory. He  never  secularized  himself;  a  man  of  one  work, 
he  sought  to  fulfil  the  ministry  which  he  had  received  of  the 


440  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Lord  Jesus  and  to  finish  his  course  with  joy.  In  this  respect 
to  say  nothing  of  other  striking  excellencies,  he  was  a  model 
for  his  brethren. 

As  a  preacher,  he  had  few  equals  in  the  long  line  of 
Methodist  history.  Original  without  novelty  and  peculiar 
without  eccentricity,  he  was  certainly  no  imitator,  and  is  not 
likely  to  have  a  successor.  Grave,  reverent,  devout  in  man- 
ner at  the  family  altar  and  in  the  sanctuary,  he  was  always 
scrupulously  observant  of  the  proprieties  of  time  and  place 
and  performed  the  various  functions  of  the  ministry  with  an 
easy  grace  at  once  attractive  and  impressive.  He  lives  in  the 
memory  of  thousands  who  often  hung  with  delight  upon  his 
ministrations,  and  in  the  hearts  of  thousands  more  who  re- 
pented and  believed  under  his  persuasive  eloquence,  or  were 
cheered  and  strengthened  by  his  consolatory  discourses. 

Having  returned  home  from  one  of  his  Episcopal  tours,  he 
was  suddenly  attacked  with  disease,  and  was  soon  speechless 
in  death.  A  piety,  demonstrated  as  to  its  origin  and  aim  by  a 
life  of  labor  and  devotion,  before  silence  sealed  the  lip  of  this 
Christian  soldier  and  conqueror,  articulated  a  testimony  prec- 
ious, satisfactory,  triumphant.  The  religion  which  he  honored 
in  youth,  manhood,  and  age,  made  his  death-chamber  illus- 
trious and  his  grave  a  treasury  of  hope  and  heaven. 

Bishop  Capers  was  born  January  26,  1790,  in  the  Parish 
of  St.  Thomas,  South  Carolina,  some  twenty  miles  from 
Charleston.  He  was  admitted  on  trial  in  the  South  Carolina 
Conference,  December,  1808,  before  he  had  been  six  months 
on  trial  as  a  member  of  the  Church.  He  was  ordained 
Bishop  in  Petersburg,  Va.,  May,  1846.  He  died  at  his  resi- 
dence  at    Anderson   Court   House,  S.  C,  January  29,  1855. 

MEMOIR    OF    BISHOP    ANDREW. 

James  Osgood  Andrew  was  born  in  Wilkes  County, 
Georgia,  May  3,  1794.  His  father  was  the  Rev.  John  An- 
drew, formerly  an  itinerant  and  afterward  a  local  preacher  in 
the  Methodist  Episcopal  Church,  and  teacher  of  a   country 


HISTORY    OF    METHODISM    IN    ARKANSAS.  44I 

■school.  His  mother's  maiden  name  was  Cosby.  She  was  a 
woman  of  strong  intellect,  fine  taste  and  deep  piety.  Her 
son  derived  many  of  his  sterling  elements  of  character  from 
this  excellent  woman.  He  was  fond  of  reading  when  a 
child,  and  read  nearly  all  the  books  in  his  father's  library. 
His  father  taught  him  irregularly  for  three  or  four  years,  and 
he  went  to  two  other  teachers,  under  whom  he  studied  for  a 
short  period.  He  was  admitted  to  the  communion  of  the 
Church  when  he  was  13  years  of  age,  by  the  Rev.  Gabriel 
Christian.  He  filled  the  office  of  assistant  class-leader  at 
Asbury  Chapel,  Broad  River  Circuit,  in  Elbert  County, 
Georgia.  He  was  licensed  to  preach  when  he  was  18  years 
of  age.  His  first  attempts  to  preach  were  among  the  ne- 
groes, and  his  labors  were  not  without  success.  In  his  first 
attempt  to  preach  before  his  neighbors  and  friends  he  was 
much  embarrassed.  His  uncle.  Dr.  Moses  Andrew,  gave 
him  the  text :  "  We  have  forsaken  all,  and  followed  thee ; 
what  shall  we  have  therefore?"  He  was  much  mortified 
with  what  he  considered  a  failure — and  so  were  some  of  his 
friends.  One  of  the  most  influential  members,  James  Marks, 
said  to  him,  "  'W&W,  Jeems,  I  voted  the  other  day  for  you  to 
be  a  preacher,  but  if  1  had  heard  that  sermon  first  I  never 
would  have  done  it."  He  was  so  discouraged  that  he  con- 
cluded never  to  try  preach  again  ;  but  he  soon  overcame  that 
temptation.  Dr.  Moses  Andrew,  his  father's  cousin,  was 
the  preacher  in  charge,  and  Dr.  Loveick  Pierce  was  Presid- 
ing Elder,  in  the  Quarterly  Conference  by  which  he  was  li- 
censed. Dr.  Pierce  carried  his  recommendation  to  the 
South  Carolina  Conference,  which  met  in  Charleston,  S.  C, 
December  12,  18 12,  where  he  was  received  into  the  itiner- 
ant connection.  He  was  appointed  to  the  Saltketcher  Cir- 
cuit, as  assistant  preacher.  William  M.  Kennedy  was  his 
Presiding  Elder.  The  next  year  he  was  sent  as  preacher  in 
charge  to  Bladen  Circuit.  At  the  next  Conference  he  was 
•ordained  Deacon  by  Bishop  McKendree,  and  sent  to  Warren 


442  HISTORY    OF    METHODISM    IN    ARKANSAS. 

Circuit.  The  next  year  he  was  stationed  in  Charleston.  At 
the  next  Conference  he  was  ordained  Elder,  and  sent  to  Wil- 
mington, N.  C,  where  he  remained  two  years,  and  was  very 
successful  in  his  ministry.  Shortly  before  his  death  he  re- 
ceived a  check  for  ;^iooo  from  a  gentleman  in  New  Jersey^ 
the  son  of  one  who  was  converted  under  his  ministry  when 
stationed  in  Wilmington.  He  was  stationed  in  1820,  1821, 
in  Augusta,  in  1822-3,  in  Savannah,  where  he  passed 
through  the  yellow  fever.  In  1824,  he  was  Presiding  Elder 
on  the  Edisto  District  ;  1825-26,  on  the  Charleston  District. 
In  1827-28,  he  was  stationed  in  Charleston;  1829,  Athens,^ 
Greensboro,  Ga.;  1830,  Athens  and  Madison,  Ga.  The  next 
year  the  Georgia  Conference  was  set  off,  and  he  was  stationed 
in  Augusta.  In  1832,  he  was  elected  and  ordained  Bishop, 
and  continued  in  the  faithful  discharge  of  his  high  and  re- 
sponsible duties  till  the  General  Conference  which  met  in 
New  York  in  1844.  He  entered  upon  his  work  as  a  Bishop 
with  great  reluctance,  fear  and  trembling.  He  frequently 
said  that  he  was  greatly  encouraged  by  a  remark  of  Bishop 
McKendree  after  his  election,  when  he  said  to  that  apostolic 
man,  "  The  Conference  has  laid  on  me  a  work  for  which  I 
am  not  prepared,  and  for  which  I  have  no  experience  what- 
ever. Please  give  me  some  advice."  The  venerable 
Bishop  replied  :  "  James,  I  have  not  much  to  say  ;  but  I 
will  say,  never  shrink  from  responsibility  ;  for  remember  that 
by  this  you  assume  the  most  fearful  of  all  responsibihties." 
He  never  forgot  this  opportune  and  judicious  advice.  Bishop 
Andrew  was  thrice  married.  He  was  united  to  his  second 
wife,  an  excellent  Christian  lady  of  Georgia,  a  little  while 
before  the  session  of  the  General  Conference  of  1844,  Mrs. 
An"drew  was  the  owner  of  slaves,  and  though  the  Bishop 
had  no  pecuniary  interest  in  them,  and  could  not  have  lib- 
erated them  had  he  wished  to  do,  yet  the  Northern  majority 
in  the  General  Conference  virtually  deposed  him  from  his 
office  as  Bishop,  against  the  earnest    protestations    of   the 


HISTORY    OF    METHODISM    IN    ARKANSAS.  443: 

Southern  delegates,  the  Southern  Church,  and  many  in  the 
North.  He  would  gladly  have  resigned  his  office  to  pre- 
serve the  union  and  peace  of  the  Church;  but  as  such  a 
step  would  have  been  fatal  to  Methodism  in  the  South,  and. 
would  have  sanctioned  a  false,  fanatical,  and  unconstitu- 
tional principle,  he  maintained  his  position  with  dignity  hu- 
mility and  patience ;  though  the  trial  through  which  he 
passed  was  exceedingly  severe.  A  Plan  of  Separation  was- 
agreed  upon  between  the  Northern  and  Southern  sections 
of  the  Church;  a  convention  was  held  at  Louisville,  Ky.,  at 
which  Bishop  Soule  and  Andrew  presided,  when  the  Metho- 
dist Episcopal  Church,  South,  was  organized  ;  and  at  the 
first  General  Conference,  held  in  Petersburg,  Va.,  May,  1846, 
they  were  recognized  as  Bishops  in  the  Southern  Church,, 
and  William  Capers  and  Robert  Paine  were  added  to  them 
by  election  and  consecration  at  that  session.  Bishop  An- 
drew continued  to  exercise  the  functions  of  his  office,  with 
great  ability  and  success  till  the  session  of  the  General  Con- 
ference at  New  Orleans,  in  1866,  when,  at  his  request,  he 
was  granted  a  superannuated  relation.  He  continued,  how- 
ever, to  visit  the  Churches,  preaching  and  counseling,  warn- 
ing and  encouraging  the  brethren,  until  the  weary  wheels  of 
life  at  last  stood  still.  The  last  Annual  Conference  which 
he  attended  was  the  Alabama,  at  its  session  in  Montgomery, 
December,  1870.  He  had  a  peculiar  affection  for  that  Con- 
ference, as  he  had  resided  within  its  bounds  at  Summerfield 
after  his  marriage  with  his  third  wife  in  1854.  He  took 
an  affectionate  leave  of  the  Conference,  predicting  truly 
that  he  would  never  attend  another  session.  He  vis- 
ited the  brethren  in  New  Orleans  in  February,  1871.  His 
last  sermon  was  preached  in  the  Felicity  Street  Church  the 
Sunday  night  before  his  death,  after  addressing  the  Sunday- 
school.  He  preached  with  much  of  his  former  power,  but 
it  was  too  much  for  his  little  remaining  strength,  and  on 
Tuesday    morning  at    4  o'clock  he    received    the   warning 


444  HISTORY    OF    METHODISM    IN    ARKANSAS. 

stroke.  It  assumed  the  form  of  hemiplegia,  affecting  the 
left  side.  He  received  all  possible  attentions  from  Dr.  Moss, 
at  whose  house  he  was  staying,  but  human  science,  and  love, 
and  care,  could  not  stay  the  bolt  of  death.  He  was  taken 
to  Mobile,  where  at  the  house  of  his  daughter  and  son-in- 
law,  the  Rev.  John  W.  Rush,  his  latest  hours  were  soothed 
with  the  kindest  care.  He  lay,  quiet  and  serene,  a  iew  days 
on  the  margin  of  the  river,  showing  his  numerous  sympa- 
thizing friends  with  what  ease  a  Christian  can  die.  He  had  the 
"  gay  remembrance  of  a  life  well  spent  " — "  the  peace  of  God 
which  passeth  all  understanding  " — and  a  good  hope  through 
grace  of  soon  entering  into  the  joy  of  his  Lord — and  of  ob- 
taining an  abundant  entrance,  too !  He  spoke  words  of 
cheer  to  his  sorrowing  wife,  and  children,  and  friend — 
talked  much  about  the  Church,  which  he  loved  as  his 
own  soul,  and  of  his  colleagues  in  the  episcopacy,  to 
whom  he  was  devotedly  attached.  He  sent  them  as  his 
dying  message,  through  Bishop  McTyeire,  these  words : 
"  Tell  them  I  would  like  to  meet  them  in  May,  but  cannot ; 
for  I  am  fully  persuaded  my  time  to  go  is  near  at  hand — that 
in  them  all  I  have  the  fullest  confidence,  and  die  rejoicmg 
that  God  has  put  the  Church  in  their  care  and  superintend - 
ency ;  and  that  they  must  always  live  in  peace  and  har- 
mony !  "  In  this  frame  he  continued  till  he  passed  through 
the  gates  into  the  city.  Among  his  last  words  were  these  to 
his  children  and  grandchildren,  and  the  preachers  present: 
"God  bless  you  all!"  "VictorjM  victory!"  He  died 
March  2,  1871 — the  month  and  day  on  which  the  immortal 
Wesley,  eighty  years  before,  ascended  to  the  skies.  Ap- 
propriate obsequies  were  performed  at  the  Franklin  Street 
Church  by  Bishop  Keener,  Dr.  Andrews,  and  the  Rev.  J.  A. 
Spence.  His  remains  were  then  taken  to  Oxford,  Ga., 
where  he  had  so  long  resided,  and  laid  with  kindred  dead. 
He  left  word  that  Bishop  Pierce  should  preach  his  funeral 
sermon  ;  and  when    asked   what    hymn    .should    be  sung,  he 


HISTORY    OF    METHODISM    IN    ARKANSAS.  445 

said  he  had  especial  fondness  for  that  beginning,  "God  of  my 
life,  whose  gracious  power  " — which  is  very  much  in  the  vein 
of  the  Bishop's  experience.  In  the  meridian  of  life  Bishop 
Andrew  was  a  noble-looking  man.  He  was  somewhat  under 
six  feet  in  height — well  proportioned,  sallow  of  countenance 
— the  prevailing  type  of  his  region  ;  his  features  were  chis- 
eled with  marked  outlines,  expressive  (especially  the  eyes) 
if  not  particularly  handsome.  His  voice  was  one  of  great 
compass  and  power,  and  it  was  heard  pleasantly  in  song  as 
well  as  in  speech — for  he  was  a  dear  lover  of  the  songs  of 
Zion.  He  was  not  fastidious  in  his  dress  and  manner,  nor 
was  there  anything  formal  or  frigid  in  his  intercourse  with  so- 
ciety. He  was  warm  and  devoted  in  his  friendships,  liberal 
in  his  benefactions,  sympathizing  in  his  spirit,  playful  with 
children — whom  he  dearly  loved,  and  to  whom  he  gave  the 
kindest  counsels  and  encouragements  ;  and  he  was  emi- 
nently condescending  to  men  of  low  estate,  especially  the 
colored  people,  by  whom  he  was  greatly  revered.  He  prized 
highly  the  means  of  grace,  public,  social,  family,  and  private. 
He  was  fond  of  reading,  and  read  to  purpose.  He  wrote  a 
great  deal — principally  communications  to  Church  papers, 
addresses,  journals,  letters  to  friends,  and  the  like.  The 
last  communication  which  he  wrote  for  the  press  was  for  the 
Christian  Index,  the  organ  of  the  Colored  Methodist  Episco- 
pal Church  in  America — the  ruling  passion  being  strong  in 
death  ;  tor  the  Bishop  was  ever  a  lover  of  the  colored  people, 
pleaded  powerfully  for  their  interests,  and  labored  long  and 
faithfully  for  their  good.  He  published  a  valuable  work 
on  Family  Government,  and  a  volume  of  Miscellanies,  both 
of  which  have  had  a  wide  circulation,  and  are  entitled  to  a 
wider. 


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